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Full text of "The Heritage Lodge no. 730, A.F. & A.M., G.R.C. : proceedings 2005"

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A. iff. & A. M. 2fo. 730 6.H.G. 


Vol. 28 - 2005 

Digitized by the Internet Archive 

in 2013 with funding from 

Heritage Lodge No. 730 A.F. & A.M., G.R.C. 

(ffonattlulfi: StpUmber 23, 107H 


Vol. 28 - 2005 


EBRAHIM WASHINGTON, Worshipful Master 

2 Bathgate Dr., Scarborough, Ontario M1C 3H2 
416-281-3464 e-mail: 


752 Hampton Ct, Pickering, Ontario L1W 3M3 

905-831-2076 Fax 905-831-7815 



20 Fairview Cres., Woodstock, Ontario N4S 6L1 
519-537-2927 e-mail: 



1037 Patricia St., London, Ont.N6A3V3 - 519-565-2742 

3864 Main Street, Jordan, Ont. LOR 1S0 - 905-562-2742 

442 Mill St., Richmond Hill, Ont. L4C 7X5 - 905-5084644 


Subject Page 

Ebrahim Washington, Worshipful Master 131 

Annual Heritage Banquet Address - 
English Freemasonry in Guyana 

By Inderjeet Beharry 133 

The First John Ross Robertson Lecture - 

Masonic Research Bodies and Memorial Lectures 

By Wallace E. McLeod, Grand Historian 149 

Retirement and Grand Lodge 

By William R.Pellow 163 

Masonry in the Porcupine Mining Camp 

By Edmund Goldthorp 169 

William S. McVittie 

Raymond S. J. Daniels 183 

Our Departed Brethren 191-194 

The Heritage Lodge Past Masters 195 

Committee Chairmen 196 

The Heritage Lodge Officers 197 

The contributors to these Proceedings are alone 
responsible for the opinions expressed and also 
for the accuracy of the statements made therein, 
and do not necessarily reflect the opinions of The 
Heritage Lodge A.F. & A.M., No. 730 G.R.C. 

Worshipful Master - 2005 

It was indeed an honour, a privilege, and a pleasure to be the 
28th Worshipful Master of The Heritage Lodge No. 730. 

The Annual Installation was impressive and memorable, 
thanks to the Installing Master, V. W.Bro. Samuel Forsythe and 
the installing board. We had over 200 members in attendance. 

Our Annual Black Tie Banquet held January 29, 2005, was 
a huge success and continues to be one of the highlights of our 
lodge year. W.Bro. Inderjeet Beharry, the guest speaker, spoke 
about "Freemasonry in Guyana." Bro. Beharry is a successful 
entrepreneur and a renowned Masonic scholar who travelled a 
great distance to be with us. We must also thank W.Bro. Lords 
Ganpatsingh, a judge in the appeals court of the Bahamas, who 
introduced W.Bro. Beharry. Over 200 were in attendance. 


March 19, 2005, we participated with Wexford Lodge No. 
683, Scarborough, in their 50th Anniversary celebrations. 
R.W.Bro. Wallace E. Mcleod, Grand Historian, presented the 
inaugural paper of our new John Ross Robertson Lecture 
series, W.Bro. Gerald Newall, W.M., the Officers and 
Members of Wexford Lodge are to be commended and 
congratulated for hosting an excellent meeting. 

May 14th, St. John's Lodge No. 209a, London, hosted our 
115th meeting. M. W.Bro. William R. Pellow, P.G.M., 
presented a paper titled "Retirement and Grand Lodge." 

Our 1 1 6th meeting was hosted by Golden Beaver Lodge No. 
528, Timmins. W.Bro. Edmund Goldthorp presented a well- 
researched paper "Masonry in the Porcupine." We also 
participated with Grand Lodge in the dedication of a memorial 
plaque. Thanks to Golden Beaver Lodge for their hospitality. 

Our 117 th meeting was held September 21, 2005, in 
Cambridge. Our Senior Deacon, R.W.Bro. Raymond J. Daniels 
presented a paper "William S. McVittie." 

During the year we presented the William J. Dunlop award 
to V.W.Bro. John V. Lawer. 

Another year has passed wherein we are deeply indebted to 
those Masons who have dedicated their time at our Black 
Creek Lodge Room - giving the general public an Open Door 
to any questions they may ask about Freemasonry. 

We are ending the year with 700-odd members. We are on 
solid foundation continuing to grow from strength to strength. 

My sincere thanks to the Past Masters, Officers and 
Members for the opportunity to serve as Worshipful Master. 
Thank you for your enthusiasm and cooperation. 

May we continue to live Masonry in our lives. 
Long Live Heritage Lodge 

Sincerely and fraternally, 

Ebrahim Washington, Worshipful Master 


Short History of the Development of 




Twentieth Annual Heritage Lodge Banquet 

Scarborough Masonic Temple, Scarborough, Ontario 

Saturday, January 29, 2005 

Guyana, formerly British Guiana, is the only English-speaking 
country in South America. The first Europeans who settled in Guyana 
were the Dutch in the 1 6th century and they founded three colonies - 

Essequibo, Demerary and Berbice - later united into British Guiana 
after the British had annexed the three colonies in 181 5. ! 

English Freemasonry tends to occur wherever British people are 
settled, irrespective of whether the territory of settlement was a colony or 
not. And in Guyana, it occurred in a Dutch colony among British settlers. 
One may wonder what British settlers were doing in a Dutch colony. 

In 1740, the great Dutch Governor, Lauren's Storm van Gravesend, 
felt that the only way to develop the colony was by importation of 
population. He therefore issued a proclamation inviting settlers, giving 
them lands for plantations and exemption from taxation. Many British 
West Indian planters whose lands had become exhausted as well as some 
from Britain took advantage of Gravesande's offer and moved into the 
colony with their slaves and capital. 2 Soon, there was a sizeable number, 
some among whom were Freemasons. 

The first known English lodge was one which existed around 1 780 
and which was called Three Friends. This name was probably derived 
from the term Three Rivers, an appellation of the colony which consisted 
of three major rivers - Essequibo, Demerara and Berbice. This lodge first 
met in Essequibo at Fort Island which was the then capital of the colony. 3 

The next known English Lodge was Chosen Friends which existed in 
Demerara in the last decade or two of the 1 8th century. Chosen Friends 
is mentioned in some early correspondence of Union Lodge and it is 
suggested that Chosen Friends changed its name to Union in 1813 when 
it was granted a charter by the Grand Lodge of Ancient York Masons of 
London {Ancients) on July 29, 1813. Later in that year, in November 



1813, there was a union of the two opposing Grand Lodges in England to 
form the United Grand Lodge of Ancient Free and Accepted Masons of 
England. Union was then registered under the United Grand Lodge of 
England with the number 462. In 1 8 1 3, a new number, 308, was assigned. 
Then in 1 863 its present number 247 was given. 4 

Union Lodge has always had the reputation of being the Mother 
Lodge of English Freemasonry in Guyana and throughout the 1 9th century 
and for most of the 20th century, all English and even Scottish lodges 
turned to Union if they needed any advice, help or clarification. 

The next English lodge founded in Guyana was Mount Olive in 1 822. 
The charter was granted by the Provincial Grand Master of Barbados, Bro. 
John A. Beckles. The Grand Secretary of the United Grand Lodge wrote 
Bro. B. Day of Union Lodge mentioning that the Provincial Grand Master 
had no authority to charter a lodge outside of his Province, Barbados. 
Mount Olive was therefore deemed irregular until it obtained a charter 
from England. In December, 1826, it obtained a charter from United 
Grand Lodge, being given the number of 812 first and finally 385. 5 

The third English Lodge to be founded was Phoenix Lodge in New 
Amsterdam, Berbice. Phoenix was warranted on July 27, 1 857, and lapsed 
about 1875, being finally erased on 6th June 1894. The fourth English 
Lodge, other than the District Grand Lodge to be founded in Guyana in the 
19th century was Ituni No.2642 which was chartered on December 29, 
1896, and consecrated on September 20, 1897 in New Amsterdam, 
Berbice. 6 

In 1 897 therefore, there existed three lodges which was a base enough 
to form a District Grand Lodge. A District Grand Lodge was duly 
inaugurated on Saturday October 28, 1 899, at Freemasons Hall, Company 
Path, Georgetown with Lt. Col. Thomas Daly as District Grand Master. 7 

The development of English Freemasonry in the 19th century in 
Guyana was not all plain sailing. And this could be seen in two trends. The 
first is that it took nearly three-quarters of a century after the founding of 
Mount Olive for another properly organized lodge to be formed - Ituni. 
The Masonic membership throughout the 19th century was almost 
completely European consisting of personnel employed in the Sugar 
Industry, in the Commercial Sector and in the Colonial Administration. 
Such brethren were particularly affected by the economic trends and if the 
colony was in economic decline they would be forced to leave. Most of the 
19th century Masonic brethren were highly educated, financially well-off, 
wielded much influence and power in the colony and were the elite and 
cream of the society. 

The economy of the colony was based on the Sugar Industry and in 
the early 1830s slavery was abolished and this caused the collapse of the 



Industry since its labour supply was gravely diminished. The collapse of 
the Sugar Industry led to a serious economic decline in the colony and the 
emigration of the majority of Masonic brethren. Recovery only came about 
when there was an adequate number of indentured workers to man the 
plantations' labour force. This only began to come about in the 1850s. 
Accordingly between 1833 when slavery was abolished to about 1856, 
both Union and Mount Olive Lodges became dormant, faithfully mirroring 
the colony's economic condition. 8 

From the 1 850s when the economy began to recover, Freemasonry, 
and particularly Union Lodge enjoyed an unprecedented period of 
prosperity and creativity to the end of the 19th century. Among the many 
achievements was the rebuilding of Freemasons Hall at Company Path 
since the temple constructed in 1 8 16 had fallen into decay during the 20- 
year dormancy of the lodge. 9 

The 20th century has seen the extension of Freemasonry to include all 
segments of Guyana's multi-religious, multi-racial society as well as the 
catering for specialized groups. This extension was reflected in the 
consecration of approximately four times the number of lodges created in 
the 1 8th and 1 9th centuries. 

The first lodge inaugurated in the 20th century was Silent Temple" 
No.3254 which was consecrated on January 28, 1908. Silent Temple has 
an interesting history in that it catered for brethren of Chinese ancestry and 
had a distinctly Chinese character. One of the main characteristics of such 
distinctiveness was the provision of Chinese food at after proceedings. The 
lodge uses a York Rite ritual which was adopted from Mount Olive which 
also practices the York Rite. 10 

Silent Temple was followed by Concord Lodge No. 3508 which was 
consecrated on March 20, 1912. Concord largely catered for expatriates 
who were engaged in commerce and the civil and military services. It first 
used the Perfect Ceremonies of Craft Masonry as its ritual and continued 
to do so for the next 50 years, when in 1 967 it adopted the Taylor ritual . ' ' 

Seven years later, Roraima Lodge No. 3902 was consecrated on May 
16, 1919. This lodge largely catered for the coloured ethnic group who 
had grown to be educated, cultured and fairly affluent. Since its foundation 
more than eight decades ago, it has maintained a membership of between 
30 and 35 and concentrates on quality rather than quantity in keeping with 
its motto. It uses the Emulation ritual . 12 

Mount Everest No. 5868 was consecrated on April 15, 1943. It was 
founded to cater for Indians who had grown into a community with a 
surfeit of good Masonic material which was not being absorbed into the 
extant English lodges. In a short time the Lodge had grown into the largest 
individual lodge in Guyana. The lodge uses the Emulation ritual . 13 



After the consecration of Mount Everest, there was a lull for almost 
three decades without any new lodges being formed. Then in the last thirty 
years of the century there was unprecedented blossoming of several new 
lodges. The new lodges largely catered for special groups whether they 
were professionals, University of Guyana personnel, Rotarians, the 
overflow of an extant lodge, or even the members of a private club. These 
new lodges which were consecrated between the 1 970 and 1 990 numbered 

Kara Kara Lodge No.8349 was the first of these eight new lodges. It 
was consecrated on November 27, 1970, at Linden, the bauxite mining 
town. The lodge was able to build an ample hall in quite beautiful 
surroundings and progressed very well in its earlier years. The decline of 
the bauxite industry and the migration of residents out of the town have 
negatively affected the lodge. The ritual used is Emulation. 14 

Eureka Lodge No. 85 15 was the second of these eight new lodges. It 
was consecrated on September 25, 1973, and it catered for professionals. 
It was the first lodge in Guyana for two centuries which held eight 
meetings per year rather than 12. This departure set a trend which was 
adopted by the lodges which were subsequently formed. A noteworthy 
event in Eureka's history was the difference it had with the District Grand 
Master in 1984. This will be dealt with later at greater length. The lodge 
uses the Taylor ritual. 15 

The Guyana Lodge of Research No. 8525 was consecrated a month 
after Eureka on October 31,1 973 . The Lodge meets thrice per year and is 
tasked with stimulating Masonic research and making the fruits of such 
research available to all brethren. The lodge uses the Emulation ritual. 16 

Lotus Lodge No. 8735 was consecrated on November 26, 1976, to 
cater for the overflow from Mount Everest. Many of its customs are 
borrowed from Mount Everest and there are close filial relations between 
Mount Everest and Lotus. Lotus uses the Sussex ritual. 17 

Klubba Lodge No. 9 1 03 was consecrated on June 9, 1 984. This lodge 
caters for members of the Georgetown Club, Guyana's oldest and most 
prestigious social club. Klubba has some unique customs, one of which is 
that visiting brethren attended strictly by invitation. The lodge uses the 
Logic ritual. 18 

University Lodge of Guyana No. 9331 was consecrated on October 
4, 1 989. It caters for the alumni of the University of Guyana and the 
academic and professional staff of that institution. The lodge uses the 
Taylor ritual. 19 

The Guyana Wheel of Service Lodge No.943 1 was consecrated on 
November 8, 1991 and caters for Rotary Club members. The lodge uses 
the Emulation ritual. 20 



Phoenix Lodge No. 95 1 7 was the last lodge inaugurated in the 20th 
century. It was consecrated on November 6, 1993, in New Amsterdam, 
Berbice and revived the memory of a New Amsterdam lodge of similar 
name which lapsed about 1875 and was finally erased in 1894. Phoenix 
does not cater for any particular group but its activities and membership 
is particularly Berbician . It uses the Taylor ritual. 21 

The District Grand Master, R.W.Bro. Peter Taylor was one of the 
leaders who inspired lodges founded between 1970s and 1990s. He took 
a great interest in helping lodges to organize themselves and gave much 
valuable advice and guidance. His vision seemed to have been that these 
various lodges, once given a good start, would take off and develop on 
their own into prosperous institutions. 

Unfortunately R.W.Bro. Taylor's positive vision did not bear full 
fruit. The progress of the lodges was much slower than had been originally 
envisaged. This slow progress was due to three main reasons. Firstly, these 
lodges were all consecrated at a time that the Guyana economy had 
become sluggish and was declining. A declining economy rebounds 
negatively on Freemasonry in that it stimulates emigration of Masonic and 
prospective Masonic members. The symbiotic relationship between poor 
economic conditions and declining Masonic prosperity was clearly 
exemplified between 1 833 and 1 856 when Union and Mount Olive lodges, 
in effect English Freemasonry in Guyana, fell into a state of dormancy. 

The second main reason for this slow progress or even decline of the 
lodges was that their founders and indeed many of the ordinary members 
already belonged to one or more lodges. Membership of the newer lodges 
often became something of a pressure on the time and energy of many 
founders and early members since as many new members as had been 
expected had not come forward. The main reason for this was of course 
the absence of a booming economy. 

And the last major reason has been the poor lodge management which 
has permeated all the lodges in varying degrees. Lodge committees had 
become unimaginative and a sense of apathy had crept over them. 
Secretaries were generally young, inexperienced, busy people in their 
normal lives but oftentimes Masonically inefficient. Such poor manage- 
ment resulted in the lodges falling into financial difficulties, failing to 
initiate new members, and even to maintain contact with members, leading 
to the alienation and eventual falling away of members. 

Despite the malaise which has pervaded the English lodges by the end 
of the 20th Century, there has been no despondency. There is still a great 
deal of vitality evidenced in the lodges and workings are fairly well 
attended and impacting. And in the last two years (2003-4) many lodges 
have made it a policy to try to initiate at least four new members per year. 



From the indications, English Freemasonry will recover its former 
vitality in a short time. 

District Grand Lodge: Such vitality is clearly evident in the District 
Grand Lodge itself. The District Grand Lodge was inaugurated in October 
1899 at the turn of the old to a new millennium. The district was blessed 
with several eminent and able District Grand Masters including R. W.Bro. 
Sir Joseph Godfrey a member of the executive council and one of the great 
medical doctors in the colony; R. W.Bro. Frank Mackey who was loved 
and respected by brethren of both the English and Scottish lodges and 
whose energy and administrative ability were legendary. And of course, 
His Grace, the Lord Archbishop of the West Indies R. W.Bro. Alan John 
Knight whose splendid reign of 38 years would long be remembered. His 
Lordship was awarded the Order of Service to Masonry, the highest 
honour in English Freemasonry. His Lordship brought much scholarship, 
dignity, humanity and organizing ability to the Craft. 

From the inauguration of District Grand Lodge, it has successfully 
joined the various lodges to itself and has maintained discipline and 
guidance of Guyanese Freemasonry. Indeed, its informal assistance and 
guidance have always been sought and appreciated by both lodges and 
individual members. It has administered the maintenance of Freemasons 
Hall, a gigantic task, and has efficiently represented English Freemasonry, 
both locally and internationally. It is the link with the United Grand 
Lodge. 22 

The relationship with the United Grand Lodge has always been close 
and fruitful. The District Grand Lodge was represented at the consecration 
of the Masonic Peace Memorial in 1933 and also at the 250th and 275th 
anniversary celebrations of Grand Lodge. Several Guyanese members 
were able to benefit from the Masonic Boys and Girls Schools and to 
receive treatment at the Royal Masonic Hospital. Guyanese Masons have 
always been able to keep in the touch with happenings in Masonry at the 
international level by reading the various publications of Grand Lodge. 
From 1909 to the present, Grand Lodge has conferred the honour of Past 
Grand Rank on several Guyanese Masons. 

The District Grand Lodge has always been involved in charity. This 
aspect of the District Grand Lodge's work has grown in recent years and 
is making greater and greater impact with the passing of each year. 

District Grand Lodge is aware of the problems affecting the individual 
lodges and has been playing its part in rejuvenating them. The District 
Grand Lodge provides an example to the private lodges of how to 
overcome difficulties and act fully within Masonic propriety. Part of this 
noticeable energy of District Grand Lodge could be attributed to the fact 
that we have a new District Grand Master, R. W.Bro. Richard Fields, who 



is the first locally born District Grand Master and who is dedicated to 
creating an even more prosperous district. 

We could, of course not cover the stories of the individual lodges, and 
their histories important though they may be, in this broad survey of 
English Freemasonry. Yet, it is in the individual lodge histories that we 
encounter the unusual and interesting. To recount such happenings would 
certainly provide much valuable and entertaining Masonic lore but such 
would take up numerous pages. We would however mention a sample of 

The first is Mount Olive's belated protest against the inauguration of 
a District Grand Lodge. The District Grand Lodge was consecrated at the 
end of October, 1899. Over a month after, Mount Olive wrote expressing 
their disagreement with having a District Grand Lodge! Five months later, 
the District Grand Master wrote Mount Olive explaining that the 
suggestion came from the Grand Master himself, H.R.H. Albert Prince of 
Wales. Mount Olive thereafter became a strong supporter and upholder of 
the District Grand Lodge. 23 

Union Lodge was always regarded as the premier lodge in Guyana 
and one which had always been above reproach. It came as a shock to the 
whole district when, in 1973, it was known that Union had some fraternal 
unhappiness over the balloting for a new master and as a result, the 
District Grand Master suspended the lodge for a number of months since, 
in his judgment, the members could not meet in that fraternal spirit which 
characterizes Freemasonry. An inquiry was held and several members 
received penalties from the District Grand Master. After some months, the 
lodge resumed its work. It is believed that this was the first time for nearly 
two centuries that such an incident had occurred in Guyanese Freemasonry 
and that a lodge had been suspended. 24 

The third happening somewhat resembles the 1 973 Union incident. 
But its implications were far wider. Towards the end of 1984, W.Bro. 
Inderjeet Beharry was installed as Master of Eureka Lodge. The late L.C. 
Das of Union Lodge had been suspended for 15 months by the District 
Grand Master. W.Bro. Das took the matter to the law courts which ordered 
that he could attend his own Lodge, Union, and the District Grand Lodge 
and enjoy all the privileges which go with such membership. Eureka 
Lodge interpreted the court order as restoring Bro. Das's rights ante and 
until there was a final resolution by the courts. The District Grand Lodge 
interpreted the order more narrowly as precluding Bro. Das's visiting other 
lodges. Bro. Das attended Bro. Beharry' s Installation and the district 
regarded Eureka as contravening its (the district's) interpretation of the 

At the same time, the question of how After Proceedings were to be 



financed emerged. The district claimed that there was a Grand Lodge edict 
which made pro rata subscriptions to the After Proceedings mandatory and 
intended to enforce it. A very large body of local Masonic opinion felt that 
the edict was not mandatory but allowed some flexibility and that the pro 
rata formula as demanded by the district ran counter to deeply entrenched 
Guyanese Masonic tradition and that it would destroy the custom of 
universal visiting which had been coeval with the establishment of 
Freemasonry in Guyana. 

Bro. Das's visit and the question of the correctness or otherwise of 
pro rata subscription to the Installation After Proceedings became 
subsumed in each other and the district felt that the lodge was infringing 
its own and Grand Lodge's rulings and accordingly suspended Eureka 
Lodge for 90 days. 

The lodge immediately protested to the district in a very studied and 
legally argued manner and also appealed to Grand Lodge. Grand Lodge 
ordered the suspension lifted. But the district still proceeded with the issue 
of pro rata payment for After Proceedings with the district attempting to 
do an inquiry into the Lodge for the past two years and the lodge strongly 
resisting this. Eventually, the matter fell into desuetude. This collision 
between District Grand Lodge and Eureka resulted in the improvement of 
lodge administration at both the district and private lodge levels, and more 
importantly, it was responsible for the generation of a body of Masonic 
jurisprudence. This was the first occasion in the history of English 
Freemasonry in Guyana that such a formal approach was made to Masonic 
jurisprudence. 25 

For most of the 20th century, there was a strong inhibition among 
English Masons to participate in processions clothed in regalia. In the 1 9th 
century and early 20th century, our brethren of those times seemed to have 
felt less inhibited than we do today. We will mention two such public 
processions, both because of their intrinsic importance, and also to record 
the process of a formal Masonic foundation stone-laying. 

Laying of cornerstone of St. Phillip's Church. St Phillips is one of the 
most important Anglican churches in Guyana and it has the largest close 
of any place of worship in Guyana. Union Lodge obtained a dispensation 
from Grand Lodge for the brethren to wear their regalia in public 
procession. On September 29, 1864, 58 members of Union Lodge formed 
the procession. The contemporary newspaper, The Royal Gazette, 
described the manner in which the stone was laid: 

W.Bro. B. V. Abraham, W.M., having informed the brethren that the 
lodge had been called for the purpose of laying the foundation stone of St. 
Phillip 's Church, the dispensation was read and the lodge was adjourned 
to Bishop's College, where the procession formed and proceeded from 



thence to the site, Bro. Nicholas Cox being appointed marshal for the day. 

The foundation stone was lowered into its place and the W.M. 
directed the Junior Warden to apply his plumb to the stone to see that it 
was duly upright. The W.M. next directed the Senior Warden to apply his 
level which having been done, the S. W. reported that the stone was level. 
The W.M. then applied the square to the stone and declared it to be well 
and truly laid. Corn, wine and oil having in conformity with ancient 
custom, been offered on the stone, the acting chaplain offered up a prayer 
after which the W.M. struck the stone thrice and declared it laid. 

The procession re-formed and returned to Bishop 's College and 
afterwards the Brethren re-assembled at the Lodge. 26 

The other foundation stone-laying ceremony was for the Carnegie 
Library building. Bro. Andrew Carnegie, a Scottish immigrant, was a 
Freemason who had made a large fortune in America. One of his many 
acts of public charity was to present public free libraries to developing 
countries. The Carnegie Library has now evolved into the National Library 
but Bro. Carnegie is still remembered as having made one of the most 
important and valuable benefactions to the population of Guyana. Arf 
Webber in his Centenary History and Handbook of British Guiana 
describes the laying: 

In April, 1908, the City of Georgetown enjoyed a little "storm in the 
teapot " when Sir Frederick Hodgson decided that the foundation stone of 
the new Carnegie building should be laid by the District Grand Master of 
the Masonic lodge, Sir Joseph Godfrey, surgeon general, and a leading 
member of the executive council. The Roman Catholic citizens held that 
such an elevation of Freemasonry was an affront to them and would 
exclude them from taking part and the controversy grew intense and 
heated, but the Governor held his way and, on April 25th, Dr. Godfrey in 
full Masonic regalia, accompanied by his officers and a large number of 
Masons in lodge attire laid the foundation stone. 27 

After Proceedings have always been regarded as a very important part 
of Freemasonry and among English lodges in Guyana, they have always 
been accepted both as an affirmation as well as a manifestation of Masonic 

In Guyana, from the late 18th century onwards, the number of 
Freemasons were always comparatively small and, in any case, all 
Freemasons tended to know each other in their ordinary lives. They looked 
forward to meeting and entertaining each other, and candidates elected to 
bear the After Proceeding expenses for their workings and masters-elect 
for their installation. 

As the diverse ethnic groups which make up Guyana's population 
entered Freemasonry, they contributed their special cuisines. For example, 



if one attended Mount Everest Lodge, one would have Indian food. 
Likewise if one attended Silent Temple, one would be entertained with 
Chinese food. To underline its hospitality and indeed its Asian back- 
ground, Silent Temple, in former days would always lay a special table 
where no beef or pork would be served to accommodate Hindu and 
Muslim brethren who would mostly have come from Mount Everest. 

In the 1960s owing to pressure from the District Grand Lodge to 
desist from banqueting, as well as rising costs and the unsettled socio- 
political conditions in the country, lodge meetings which began at 8 p.m. 
now begin at 6.30 p.m. and cocktail style After Proceedings replaced 
banqueting so as to save time and allow brethren to get home early. Today, 
most lodges, except on special occasions, have cocktail style After 
Proceedings and by 10 p.m. or 10.30 p.m. everyone is back home. 28 

This contrasts with the conviviality which characterized After 
Proceedings up to the beginning of the 1960s. The following description 
of a Union Lodge After Proceeding described in the Royal Gazette 
newspaper of June 26, 1819, captures the spirit of the After Proceedings 
up to the beginning of the 1960s: 

The Grand Festival of St. John the Baptist was celebrated here on 
Thursday evening in a manner strictly accordant with the designation of 
the Lodge Union, indeed, with the compasses in one hand and square in 
the other, arranging everything, it is said, with the skill of a master, and 
hospitality suggesting the introduction of a friend, but few went single, 
and the visitors and visited did mutual honour. When the cloth was 
removed and the bumpered glasses sparkled on the board, Masonry gave 
to patriotism and loyalty, joke, sentiment and song, the fraternal grip; and 
passing the signs of conviviality and enjoyment they progressed on till 
morning whispered In the East there is light and added the Craft 's well- 
known conclusion of Silence and Peace, they then departed. In short, 
though we have not been furnished with the details, it appears that few of 
such festivals have been better celebrated, the company more respectable, 
or more harmony and gratification witnessed and enjoyed. 29 

Owing to the system where a candidate paid for his After Proceedings 
costs (including catering for visitors) for his three workings and pays 
nothing else in his Masonic career, goodly numbers of visitors graced 
every lodge, adding much to the cultivation of brotherhood, discussion of, 
and solving Masonic problems and the spreading of the spirit of convivial 

At the beginning of the 1 980s, the District Grand Lodge attempted to 
enforce a system where everyone individually paid for his refreshments. 
The vast majority of brethren regarded this to be antithetical to the 
Guyanese Masonic tradition and to the cannons of Guyanese hospitality, 



and it was acutely recognized that lodge visiting as Guyanese Masons 
knew it, would disappear. The district's efforts met with an unprecedented 
level of opposition and much resentment resulting in a number of 
untoward incidents, the most well-known being Eureka Lodge's 
suspension mentioned above. Fortunately, the issue seemed to have fallen 
into desuetude but much damage had been done in greatly reducing lodge 
visits since many brethren would not now attend except they are given a 
specific invitation. 30 

Religion: Early Guyanese Freemasonry was often associated with the 
Christian religion and in the 18th and 19th centuries, Masonic lodges, 
though ritually secular, did have a Christian bias simply because all 
members were nominally Christian and Christianity was de facto the state 

In the 20th century, as more and more non-Christians, especially 
Hindus and Muslims, began to enter Freemasonry, the Christian bias 
gradually receded. This was manifested from the 1 950s with the use of the 
Bhagwat Gita, Ramayan, Vedas and Koran as V.S.L.s in addition to the 
Bible. Scottish Masonry, which was far more Christian-oriented, also 
adopted the English procedure of having several V.S.L.s available and 
there is even consideration of changing the nomenclature of the office of 
Bible-bearer to some other neutral term such as Bearer of the V.S.L. 31 

This trend of asserting the Universality of Freemasonry was seen in 
the representation of the Great Architect in the temples. The older ways of 
representing the Great Architect was by the All-seeing Eye or by the letter 
G. In the late 1940s, His Grace the Archbishop of the West Indies Alan 
John Knight, who was District Grand Master, suggested the use of an 
equilateral triangle within a circle, a far more universalistic symbol. Since 
many rituals have reference to the All-seeing Eye or G, many brethren felt 
that His Lordship's suggestion should await the efflusion of time before 
effectuation. The central temple at Company Path, Georgetown, as well as 
the Kara Kara Temple at Linden have however adopted the equilateral 
triangle within a circle and the wisdom of the Archbishop's suggestion is 
now being widely grasped. 32 

Chaplains and D.C.s are generally careful to avoid saying a grace at 
After Proceedings which may be interpreted as sectarian. 

Traditionally and indeed by the Book of Constitutions, meetings are 
never held on Good Friday and Christmas Day. In the lodges where there 
are a goodly proportion of Hindus and Muslims, the main holy days of 
Hinduism and Islam are also respected and taken cognizance of. 33 

Freemasonry in Guyana pays strict observance to the theist bases of 
the Craft but does so in a uniquely universalistic way. 

Rituals: The English Lodges in Guyana use several rituals and these 



were named above when reference was made of the consecration of the 
various lodges. Emulation is the most popular but two lodges, Silent 
Temple and Mount Olive use the York Rite ritual. When R.W.Bro. Sir 
James Stubbs, the retiring Grand Secretary, visited Guyana in August 
1980, he had mentioned that there were only four Lodges under the 
English Constitution which worked the York Rite ritual, two of them being 
in Guyana. From time to time, there have been urgings from many quarters 
that in the interest of greater conformity with the rest of English Masonry, 
Mount Olive Lodge and Silent Temple Lodge should drop the York Rite 
ritual. Both lodges have consistently unanimously resisted any change and 
it appears that both lodges will retain their York Rite ritual until time shall 
be no more. 

With the lodges in the district using five different rituals, and with so 
much of visiting and interchange among the various lodges, the purity of 
every ritual had become diluted by ad hoc borrowings and adoptions from 
others. R.W.Bro. Sir James Stubbs observed this trend and called for the 
exercise of greater care, discipline and authenticity in working whatever 
ritual a particular lodge had chosen. In the words of R.W.Bro. Sir James 
Stubbs: . . . but having selected a ritual by which you are going to work, 
the lodge should stick to that ritual and not pick up tidbits from others, 
with the result that in a very short time, the whole thing is a complete fruit 
salad of bits and pieces taken according to the whims of one master after 
another and one director of ceremonies after another, to suit their own 
predilections. It doesn 't matter which ritual you choose, but you are 
expected to stick to it when you have chosen. 3 * 

In the last several years, the district has taken a firmer hand in this 
matter and lodges are constantly being reminded to work faithfully in 
accordance with their respective rituals. Some noticeable progress has 
been made in this direction. 

Masonic Temples: There are four buildings which are used as temples 
for English Freemasonry. The first and oldest is at Company Path, Church 
Street, Georgetown; the second is at 86 Carmichael Street, Georgetown; 
the third is at Ferry Street, New Amsterdam, Berbice; and the fourth is at 
Linden, Demerara River. All buildings are wooden. 

All buildings conform to the canons of Masonic architecture, 
especially in the interior of the temples. The interior of the temples are 
however not uniform but there are variations which add interest. The 
furniture also differ in some respects. For example, the five architectural 
columns at the Company Path building are particularly outstanding, and 
there is the disc of the Flaming Star at the Iruni building which none of the 
other temples has. It should be mentioned that there is a large, impressive, 
unique and priceless banquet table which dates from the early 1 9th century 



at the Company Path building. 

The first Masonic building on the Company Path site was certainly in 
use in 1 8 1 6 just when the colony had become British. It was on land which 
was given as a Royal Grant. This early building had fallen into decay by 
the 1 850s owing to its owner, Union Lodge, falling into a 20- year period 
of dormancy. An entirely new building had to be constructed in 1856. It 
is basically this same building which is in use today. Despite the repairs 
and renovations done over a century, much of the original structure 
remains. The only major change to the architecture of 1856 building was 
the removal of the tower in the 1950s. The interior of the temple has 
remained the same from the 1 850s except that the chairs were replaced by 
elevated benches which were more utilitarian, in that brethren were 
allowed a better view of the ceremonies and seating for a larger number 
was provided. 35 

Remarkable photos were taken from Bro. Maggs's History of Union 
Lodge published in 1913. The temple has remained as it was a century 
ago, the main changes being the replacing of the chairs by elevated 
benches, the removal of photos from the wall and the placing of the 
celestial and terrestrial globes and their respective columns on either side 
of the interior of the entrance door. 

The building at 86 Carmichael Street is owned by Mount Olive Lodge 
who bought the building on August 6, 1891, from the Loyal Albion 
Oddfellows. The building has undergone little change over the last 
century. One of the striking things of the building are the three- 
dimensional concrete replicas of Bro. Pythogoras's famous theorem on 
either side of the entrance stairway. The building was consecrated on June 
22, 1907. 

The building used by Ituni and Phoenix Lodges in Ferry Street, New 
Amsterdam as their temple was acquired in 1904. Much repair was done 
to the building. In 1928 a tower with the entrance porch and winding 
stairway was added to the building. 

Since then, the building has remained much the same despite the 
extensive repairs carried out in the 1990s. 

The fourth Masonic building is that at Linden owned by Kara Kara 
Lodge, the only lodge in the area. This building was specially designed 
and built for a Masonic lodge and is quite commodious and comfortable. 
The building was dedicated on May 23, 1992. 

Dress: From the earliest days of Freemasonry, evening dress was 
worn. This was an achievement in the 1 8th and early 1 9th centuries when 
life in the colony, even among the European upper class, was very spartan 
and basic. Until the 1950s strict evening wear was worn when this was 
replaced by black or dark suit and black tie. 



In early 1 970s, the government of the day, declared the shirt-jac or 
guayabera to be the national dress to be worn at official and formal 
functions. And soon, at all official receptions, in Parliament, in the 
churches, and even among the diplomatic corps, suits and ties disappeared 
and were replaced by shirt-jacs. The government and some of its 
supporters brought serious pressures on Freemasonry to change its dress 
code at a time when opposition to such pressure held out serious dangers. 
The lodges quietly resisted and Freemason lodges remained the last oases 
of formal and semi-formal dress. This question of dress has gone the full 
circle and today suits and ties have again become the norm. 

Relationship with Scottish Freemasonry: Scottish Freemasonry was 
formally established in Guyana with the founding of Lodge Unity No 797 
S.C. in 1893. After the first year or two of coldness between the English 
and Scottish Constitutions following the establishment of Lodge Unity in 
1893, relations began to grow warmer and there came to be close 
cooperation between the two constitutions. We would highlight a few 
examples of such fraternal cooperation: 37 

It was two English Masons, Bros. McBurnie and Stoby who were 
responsible for arranging for the acquisition of a building for Lodge Unity, 
in Wellington Street, Georgetown. This has remained the only Scottish 
Masonic Building in Guyana. English Masons also assisted generously in 
meeting the cost of purchasing the property. 

For many years, the English District Grand Masters performed the 
duties of installing master for Scottish Freemasonry as well as regularly 
attending Lodge Unity and proffering support and help in various other 
ways. R.W.Bro. Sir Joseph Godfrey who reigned from 1904 to 1913 as 
District Grand Master and R.W.Bro. Frank Mackey from 1938 to 1943 
were particularly outstanding in this regard. 

The Grand Lodge of Scotland asked the District Grand Master to 
consecrate Lodge Harmony No. 1110 S.C. in 1 9 1 3 and Lodge Obadiah No 
1255 S.C. in Parmaribo, Suriname in 1921. 

Indeed, many English customs and practices came to be adopted in 
the Scottish lodges because of the close symbiotic relationship which had 
grown up and it is only in recent years that efforts are being made to purify 
Scottish Freemasonry of these English practices. 

The Grand Lodge of Scotland knew of the growing fraternal 
relationships between the two Constitutions as could be seen from a letter 
by Bro. David Reid, the Grand Secretary of the Grand Lodge of Scotland 
who wrote in May 1906: / am very pleased indeed to hear of the cordial 
relations that have been established between the English brethren and 
members of Lodge Unity. 

Royal Arch Chapters: Union Lodge was the first to have had a Royal 



Arch Chapter. From 1 825, when its Royal Arch Chapter was established, 
only Union brethren were exalted. Mount Olive could never have had 
enough companions to form its own chapter. Mount Olive had to look to 
the Scottish Constitution in the West Indies to assist them to establish a 
Royal Arch Chapter. 

In a similar way, though much later, Mount Everest and Silent Temple 
lodges jointly formed a Scottish Chapter, Temple Everest. This joint effort 
was probably based on their Asian backgrounds, since Mount Everest and 
Silent Temple were largely Indian and Chinese respectively in their 
membership. 38 

In the 1970s, R.W.Bro. Peter Taylor who was District Grand 
Secretary and later District Grand Master, led the movement to ensure that 
all English lodges had their own Royal Arch Chapters or full access to 
one. As a result of R.W.Bro. Taylor's efforts, Royal Arch Masonry began 
to flourish among English Masons as it had never done before. 

Banners: All the English lodges in Guyana have banners with mottos. 
Most of these banners are colourful and several of them have been painted 
by renowned national artists such as Burrowes, Dudley Charles, 
Broodhagen and Angold Thompson. Most of their mottos have wise and 
weighty moral injunctions. Banners are displayed at all regular meetings 
and at the communications of District Grand Lodge. Unlike in Scottish 
Masonry, banners are regarded as an essential among local English lodges. 

Image of English Freemasonry: In the two centuries of the existence 
of English Freemasonry in Guyana, there have never been anti-Masonic 
manifestations as have occurred in other countries. Even the Roman 
Catholic Church and Catholics in general have the highest regard for 
Freemasonry and there is absolutely no residuum locally of the church's 
ancient adversarial attitudes. Many Catholics have become excellent and 
respected Freemasons. 

The image of the Craft has always been a positive one because of the 
charitable help Freemasons and District Grand Lodge so freely proffer to 
the less fortunate and because the vast majority of Freemasons tend to be 
men of culture, respectability, education, and influence in society and men 
who give public service. 

The Editor regrets that the photos sent by the Author 

lost a considerable amount of clarity via the electronic 

medium and could not be reprinted in these Proceedings 




Except for Rodway 's History, all references are made in slim publications which 
it is quite easy to rapidly peruse. We have therefore not given page references. 

1 Making of Guyana - Vere T. Daly. Macmillian Education. London 1974. 

2 History of British Guiana from the year 1688 to the present time (3 vols)-- 
James Rodway. J. Thompson, Georgetown, 1891. 

3 Centenary of Union Lodge No. 247 E.R. 1813-1913. Short History done by 
W.Bro. Charles James Maggs, District Grand Organist. Batten and Davies, 
Clapham S.W. London, England. 1913. 

4 Centenary of Union Lodge No. 247 E.R. 1813-1913 - C.J. Maggs. Batten & 
Davies, Clapham S.W. London. 1913. 

5 Centenary Souvenir of District Grand Lodge 1 899- 1 999, Georgetown 1 999. 

6 Synoptical History of Ituni Lodge No. 2642 E.R.. Berbice, Guyana 1 998. 

7 Centenary Souvenir of District Grand Lodge 1 899- 1 999. Georgetown 1 999. 
8, 9, 10, 1 1, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21 - Pen pictures of lodges which 

appeared in Centenary Souvenir of District Grand Lodge 1899-1999 
Georgetown, 1999. 

22 Centenary Souvenir of District Grand Lodge 1899-1999. Georgetown 1999. 

23 Centenary of Union Lodge No. 247 E.R. 1813-1913 - C.J. Maggs. Batten & 
Davies, Clapham S.W. London 1913. 

24 Centenary Souvenir of District Grand Lodge 1 899- 1 999 - Georgetown, 1 999. 

25 Records of Eureka Lodge No. 85 1 5 E.R.. 

26 Centenary of Union Lodge No 247 E.R. 1813-1913 - C.J. Maggs, Batten & 
Davies, Clapham S.W. London, 1913. 

27 Centenary Souvenir of District Grand Lodge 1899-1999. Georgetown 1999. 

28 Records of Mount Everest Lodge No. 5868 E.R. 

29 Centenary of Union Lodge No. 247 E.R. 1813-1913 -C.J. Maggs. Batten & 
Davies, Clapham S.W. London 1913. 

30 Records of Eureka Lodge No 8515 E.R. 

3 1 Records of Mount Everest Lodge No. 5868 E.R.. 

32 Address by the District Grand Master, His Grace The Lord Archbishop of the 
West Indies at Convocation at Ituni Lodge, Berbice October 28, 1966- 
Minutes of the District Grand Lodge. 

33 Records of Mount Everest Lodge No. 5868 E.R. 

34 Centenary Souvenir of District Grand Lodge 1899-1999. 

35 Centenary ofUnion Lodge No. 247 E.R. 1813-1913 -C.J. Maggs. Batten & 
Davies, Clapham S.W., London 1913. 

36 Booklet on the building of Kara Kara Masonic Hall - W.Bro. R.I. Anthony. 
Linden. May 1992. 

37 History of Lodge Unity No. 797 S.C. - 1893-1943 - Robert J. Bowling 
Guyana, 1943. 

38 Story of the First Twenty-five years of Temple Everest, R.A. Chapter 705 S.C. 
1946-1971. Georgetown 1971. 




When? Where? Why? 

By R.W.Bro. Wallace E. McLeod 
Grand Historian 

The First John Ross Robertson Lecture 

Sponsored by The Heritage Lodge 

Scarborough Masonic Temple, Scarborough, Ontario 


Worshipful Master, distinguished visitors, and my Brethren, I 
am very grateful to be here, to address you again. This is about the 
sixth time I have had been privileged to deliver a paper to The 
Heritage Lodge. So what am I to talk to you about? This talk is 
called the First John Ross Robertson Lecture, and it would seem 
sensible and appropriate to tell you about the life of this great man 
in its Masonic context. But this has already been done three times, 
by members of The Heritage Lodge. 

Let me remind you of these contributions. On May 1 6, 1 96 1 , the 
late John Edward Taylor (1901-1984), who received the William 
Mercer Wilson Medal in 1977, spoke to the Canadian Masonic 
Research Association about the life of this man, and his paper was 
printed at the time, and republished in 1986 by our lodge, in the 
collected Papers of the Canadian Masonic Research Association 
(volume 2, 1066-1072). Then, in 1980, to mark the 125th 
Anniversary of our Grand Lodge, a book was published under the 
title Whence Come We? Freemasonry in Ontario 1764-1980. The 



various sections were all issued anonymously, with no indication 
of the authors involved. But, as the editor of the book, I am in a 
position to reveal to you that the very pleasant section on The Life 
of John Ross Robertson (pages 121-125), was written by R. W.Bro. 
Frederic E. Branscombe. And our own R.W.Bro. Edmund V. 
Ralph, on September 20, 1 989, presented in The Heritage Lodge 
a substantial paper entitled R. W.Bro. John Ross Robertson: His 
Life and Contribution to Masonic Heritage, which was 
subsequently published in the lodge's Proceedings (volume 13, 
pages 6-63). 

We can't ignore John Ross Robertson altogether, but, in the 
circumstances, we shall try to keep our remarks short. He was born 
in Toronto on December 28, 1841. He became a newspaperman, 
and founded the (Toronto) Evening Telegram, of which the first 
edition was published on April 18, 1876. (The paper survived for 
95 years, until October 30, 1971.) He was initiated into Masonry 
in King Solomon's Lodge, No 22, Toronto, on March 14, 1867, at 
the age of 25. He was W.M. of Mimico Lodge, No 369, in 1880. 
He became Grand Senior Warden in 1882, District Deputy Grand 
Master in 1886 and Grand Master in 1890. During his term of 
office, he visited all 232 lodges in the jurisdiction. In 1883 he 
purchased King Solomon's Plot in Mount Pleasant Cemetery, to 
provide burial space for indigent Masons. He donated vast sums of 
money to the Hospital for Sick Children and its subsidiaries, 
including the Lakeside Children Home. But his greatest service 
was in his research and writing. His History of Freemasonry in 
Canada, in two volumes, was published in 1899, and it is still 
indispensable for our early history. John Ross Robertson passed 
away at his home in Toronto on May 31, 1918, at the age of 76. 

He was one of those who campaigned to have the magnificent 
Masonic Temple built at the northwest corner of Yonge and 
Davenport; he died just six months after the cornerstone was laid. 
The building was a valuable asset to the gentle Craft for 76 years, 
but, alas, it passed out of Masonic hands in 1994. John Ross 
Robertson Lodge, No 545, in Toronto, was given a dispensation 
soon after his death, and warranted in 1919. (In February 2001 it 
amalgamated with Riverdale Lodge, No 494.) John Ross Robertson 



Chapter of the Philalethes Society was formed in Toronto in 1 987, 
and it arranged for the Fourth Semi-Annual Meeting of the Society 
to be held in Toronto on September 22-23, 1989; this was the first 
one to take place outside of the United States. 

Robertson was very thorough in his researches, but he was not 
infallible, as I have just learned. We are told in the official history 
of our Grand Lodge, Whence Come We?, on page 79, that on 
October 10, 1855 the decision to form an independent Grand 
Lodge of Canada was made at a meeting that took place in the 
Masonic Hall on the southwest corner of Hughson and Main 
Streets in Hamilton, and that William Mercer Wilson was elected 
Grand Master. This information evidently came from John Ross 
Robertson's History, where, in volume 2, on page 721, we read: 

Accordingly, the autumn of 1855 — to be historically correct, 
the 10th day of October in that year — saw the representatives of 
41 lodges assembled in the Masonic Hall in the city of Hamilton. 
This hall was on the west side of the Court House square, on the 
southwest corner of Hughson and Main streets, a building owned 
by Mr. Beasley, and occupied for many years as a printing office. 

The City of Hamilton is considering the possibility of erecting 
a bronze historical plaque to mark this event; and our own 
R.W.Bro. Wayne Elgie has carried out an extensive amount of 
research into early documents and records, assisted by W.Bro. 
John Aikman (Archivist for the Hamilton- Wentworth Board of 
Education), and by W.Bro. Kris Nickerson (Secretary of The 
Barton Lodge, No 6). And they have found unimpugnable evidence 
that the meeting of October 1 0, 1 855, was held in the Masonic Hall 
at the northeast corner of John and Main Streets, Hamilton — a 
block east of the location cited by John Ross Robertson. 

The error is not terribly serious. But it is worth reminding 
ourselves that none of us is infallible. 


Well, having dealt briefly with John Ross Robertson, what am 
I to talk to you about? I thought it might be appropriate to tell you 
why Masonic research is essential, how it has evolved, and refer to 
the evolution of Masonic Research Bodies, and mention the names 
of some other Masonic Research Lectures. There's not very much 



new in here. I have borrowed a lot from some of my previous 
publications, and plagiarized an occasional bit from other Masonic 
scholars, to some of whom I shall try occasionally to give due 

First, why is serious Masonic Research essential? Well, 
primarily because many falsehoods, errors, and mistakes are to be 
found in books and publications that deal with Masonry. Let me 
remind you of a few examples. 

Probably the most influential book ever published on Masonry 
was The Constitutions of the Free-Masons, commissioned by the 
first Grand Lodge, written by the Reverend James Anderson (a 
Presbyterian minister), and printed in London in 1 723 . The author 
provides a summary of the evolution of Masonry, and among those 
whom he identifies as Grand Masters are Moses the Exodist (page 
8), Solomon King of Israel and Hiram King of Tyre (p. 14), 
Nebuchadnezar King of Babylon (p. 16), Zerubbabel the Prince of 
Israel (p. 1 8), Ptolomeus Philadelphus King of Egypt (p.23), and the 
Roman Emperor Augustus (p.25). All Grand Masters! 

Then 1 5 years later, the same man (by now holding the honorary 
degree of Doctor of Divinity, from his alma mater in Aberdeen) 
published The New Book of Constitutions (London, 1738). And in 
it he expanded the horizons. His Grand Masters now include 
Nimrod Emperor of Assyria (page 5), Jacob's son Joseph (p.8), 
Cyrus King of Persia (p.l 1), the Persian prophet Zoroaster (p.23), 
the geometrician Archimedes (p. 33), Julius Caesar (p.36), King 
Herod (p.40), the Roman Emperor Hadrian (p.42), the Byzantine 
Emperor Justinian (p.46), Charles Martel, King of the Franks 
(p.61), and Alfred the Great, King of England (p. 140). What an 
impressive list! 

But are we to believe this? Not a chance. What we call The 
Mother Grand Lodge was formed in London on June 24, 1 7 1 7. For 
anyone to imagine that there were Grand Masters before there was 
a Grand Lodge is preposterous. 

But James Anderson is not the only one to tell us untruths. If 
you look at our current ritual, there are some funny things. The 
Masonic ceremonies even misquote the Bible. Thus, while the 
children of Israel were escaping from their Egyptian bondage, the 



Lord went before them by day in a pillar of cloud, and by night in 
a pillar of fire (Exodus 13:21). This was a single pillar, which at 
different times to different people had a different appearance (see 
Exodus 14:19-20). But the Masonic ritual makes it into two 
miraculous pillars, the prototypes of the two great pillars that stood 
at the Porchway or Entrance of King Solomon's Temple. 

And again, the Temple of King Solomon no doubt had a flat 
roof, as buildings in that part of the world regularly have, even to 
this day. But the ritual tells us that it had a dormer window, which 
implies the existence of a pitched roof. 

According to the Volume of the Sacred Law, the Temple had 
but a single entrance, at the East. In Masonic tradition we are told 
that at one juncture three individuals severally placed themselves 
at the South, North and East Entrances of the Temple. Later in the 
same account we hear of 15 trusty Fellowcrafts, who formed 
themselves into three Fellowcraft lodges, and departed from the 
entrances of the Temple. 

Such errors have been with us for a long time, and sometimes, 
we accept them, as a matter of Masonic tradition. No doubt, from 
time to time over the years, individual students have attempted to 
carry out accurate investigations. But about 130 years ago, some 
people who were apparently committed to accurate researches 
began to meet as a group, no doubt with the ultimate objective of 
attaining factual accuracy. 


The notion of serious research into Masonic matters seems to 
have been a fairly late development. The reason is not clear. It 
would be nice if we could assume that in earlier days Masons 
automatically carried out scholarly investigations, and it was only 
with the decline in standards that such things became formally 
necessary. Still, as we noted, if we look at some of the older 
publications in history, that doesn't seem very likely. 

Perhaps the earliest organization devoted to Masonic research 
was the Masonic Archaeological Institute, in London. The records 
are casual and sporadic, but evidently it was operating by June 
1871, and its members included Charles Warren ( 1 840- 1 927), who 
had just returned from archaeological exploration in Jerusalem, 



and would later become Metropolitan Police Commissioner for 
London, 1 886-88, at the time of the Jack the Ripper murders, 1 888. 
Another member was Walter Besant (1836-1901), a former 
Professor of the Royal College in Mauritius, who was now the 
Secretary to the Palestine Exploration Fund. Both men were later 
knighted by Queen Victoria, and both became charter members of 
Quatuor Coronati Lodge. But this Archaeological Institute ceased 
to operate in 1873. 

It seems that Quatuor Coronati Lodge, No 2076, London, is the 
oldest research lodge that is still active. Its warrant is dated 
November 28, 1884. The charter members included, besides the 
two we have just mentioned, the great Robert Freke Gould (1 836- 
1915), who is regarded as the founder of the modern authentic 
school of Masonic research. The membership is limited to 40 at 
any one time, a number that has never been reached in 120 years. 
From the time of its foundation up to 2004 it has had only 1 88 
members altogether. (But of course any Mason can join the 
Correspondence Circle.) In the wake of Quatuor Coronati, other 
research lodges were founded in various places. 

I don't know if you are familiar with the name Paul M. Bessel. 
He is Senior Grand Warden of the Grand Lodge of Washington, 
D.C., and is scheduled to become Grand Master in 2006. He is a 
tireless researcher, and has produced a tremendous series of 
research sites on the W. Wide Web. ( 
is concerned with Research Lodges. Here he gives a list of all such 
bodies all over the world that have come to his attention. He 
documents 96 Research Lodges, 11 Research Societies, and 4 
Research Chapters — 111 in all. There are 68 in the United States, 
1 6 in Australia, nine in Canada, six in the British Isles, five in New 
Zealand, three in France, two in South Africa, and one each in Italy 
and Lebanon. And there are others as well, that do not appear in his 
list. For example, Research Lodge Minerva 27 was founded in 
Finland in 1962. We might just remind you of a few of them, most 
of which regularly publish collections of essays, to which any 
Freemason may subscribe. 

In the Antipodes, nearly all of the research lodges are affiliated 
with the Australia and New Zealand Masonic Research Council, 



which every year holds a conference, and every two years invites 
some Masonic student from abroad to deliver lectures in a number 
of lodges. It appears that the first real research lodge there, St 
Alban, No 38, in South Australia, was founded in December, 1 889, 
only five years after Quatuor Coronati. It continues to thrive, but 
has not acted as a research lodge for 60 years. The oldest research 
lodge that has functioned continuously in that capacity is the 
Lodge of Research, No 218, Victoria, in Melbourne, which was 
formed in 191 1. In New Zealand apparently the oldest such body 
was Masters and Past Masters Lodge, No 130, in Christchurch, 
warranted in 1902; this is the Lodge that provided Masonic 
hospitality to our friend and founder, Brother and Professor Jack 
Pos, during his sabbatical leave in 1973-74, and apparently gave 
him the notion of founding a research lodge in Canada. Anyway, 
as we just mentioned, there are over 20 such bodies altogether in 
Australia and New Zealand that are still active. 


North America was apparently much slower to recognize the 
value of such organizations. Actually, the earliest one known to me 
is the National Masonic Research Society, founded in Iowa in 
1913/14; it published the superb magazine The Builder from 1915 
to 1930 (the successive editors being Joseph Fort Newton, 1915- 
1917; Harry L. Haywood, 1919-1925; and the Canadian, Robert J. 
Meekren, 1925-1930). In Canada, the oldest body of this sort is the 
Toronto Society for Masonic Research, which was founded in 
1921, and which is now into its 84th year. Research papers of 
various types are presented to it regularly, and, while it does not 
publish its transactions, it does have copies of nearly all of them on 
file. And on 26 October 2004 it was the host for a successful public 
lecture on Freemasonry at its Origins, in Toronto, delivered by 
Prof. Margaret C. Jacob, an American scholar from the University 
of California at Los Angeles. 

The first actual research lodge in North America was apparently 
the North Carolina Lodge of Research, which was founded in 
193 1 . It published a splendid set of transactions, called Nocalore, 
but it ceased working in 1954. Then, a number of others were 
founded, the earliest being the American Lodge of Research in 



New York, and the Oregon Lodge of Research, both of them 
likewise dating from 193 1 . 

But of the various research bodies in the United States, the 
oldest one that is still working is the Philalethes Society. The 
Society was formed on 1 October 1 928, and it is explicitly intended 
for Masons who seek light or have light to impart. The name is a 
Greek word that means Lover of Truth, and the Society was named 
after an 1 8 th century lodge in Paris. It was originally composed of 
just six Masonic writers and editors who apparently felt that they 
were being muzzled by their Grand Lodges, and that they would 
have more freedom if they were banded together. It is worth 
remembering the names of the men in question. They were George 
H. Imbrie (Missouri), Robert I. Clegg (Illinois), Cyrus F. Willard 
(California), Alfred H. Moorhouse (Massachusetts), editor of The 
New England Masonic Craftsman', Henry F. Evans (Colorado), 
editor of The Square and Compass; and William C. Rapp (Illinois), 
editor of The Masonic Chronicler. In March of 1946 the Society 
began to publish the Philalethes magazine, which since 1994 has 
been edited by our own Brother Nelson King. 

There are, as we noted, many other research lodges and 
societies in the United States, and some of them are noted for their 
annual published Transactions or for the distribution of Masonic 
books. Let us just mention a few of them: American Lodge of 
Research in New York (dispensation, April 1 8, 193 1 ; charter, May 
7, 1 93 1 ); Missouri Lodge of Research (charter 1 94 1 ; though it had 
existed as a research society from 1923); Southern California 
Research Lodge (charter 1952); Texas Lodge of Research 
(dispensation, December 4, 1958); Iowa Research Lodge No 2 
(charter, September 19, 1968); Phylaxis Society (founded 1973); 
and the Scottish Rite Research Society (established May 8, 1991). 
They all provide splendid opportunities for Masonic education, 
publish collections of research papers, and are prepared to accept 
associate members from Canada. 

In our country, of course, the oldest research lodge is our own 
Heritage Lpdge, No 730, which was instituted September 21,1 977, 
and constituted September 23, 1978. Just two years younger is Fiat 
Lux Lodge of Research, No 1980, in Alberta (dispensation, 



November 1, 1979; warrant September 27, 1980). 

Another recent development is the evolution of educational 
bodies that are not Masonic, but which carry out serious research 
into Masonic matters. Two of the most notable are the Canonbury 
Masonic Research Centre, in London, England (formed in 1 998), 
and the Centre for Research into Freemasonry, at the University of 
Sheffield (established in 2001). 

But maybe that's enough to say about Research Lodges and 
similar bodies. Let us now take a look at the significance of 
Memorial Lectures. 


We are told that these John Ross Robertson Lectures are to 
some extent modelled on the English Prestonian Lectures. But 
what are they? Well, let us meditate on them for a minute or two. 

William Preston (1742-1818) was born in Edinburgh, and 
served as an apprentice in a printing firm. He went to London in 
1760, and got a job with a company known as the King's Printer, 
of which he eventually became a partner. It seems that he was 
initiated into Masonry in 1763, at the age of 21. He became very 
interested in the gentle Craft, and began to carry out researches. As 
time passed, he put together some lectures on Masonry, dealing 
particularly with the working of lodges, and the history and 
symbolism that were taught in the old question-and-answer lecture 
forms. He delivered some of these in Masonic contexts, and they 
proved to be very popular. He put them together in a book called 
Illustrations of Freemasonry, which was published in 1 772. It went 
through many editions, the eleventh being issued in 1 804 (reprinted 
in the Masonic Classics Series, 1986). 

Why is Preston's book still regarded as significant, after more 
than two centuries? Well, we might give you a few quotations from 
his text. Here is part of a section entitled Remarks on the First 
Lecture (page 35): 

Vouchsafe thine aid, Almighty Father of the Universe, to this 
our present convention! and grant that this Candidate for Masonry 
may dedicate and devote his life to thy service, and become a true 
and faithful Brother among us! Endue him with a competence of 
thy divine wisdom, that, by the secrets of this Art, he may be better 



enabled to display the beauties of godliness, to the honour of thy 
holy Name! 

And here are some of his Remarks on the Second Lecture (page 

Being advanced to the Second Degree of the Order, we 
congratulate you on your preferment. The internal, and not the 
external, qualifications of a man, are what Masonry regards. As 
you increase in knowledge, you will consequently improve in social 

And finally, here are a few Remarks on the Third Lecture (page 

Your zeal for the institution of Freemasonry, the progress which 
you have made in the art, and your conformity to the general 
regulations, have pointed you out as a proper object of our favour 
and esteem. 

I forbear to comment further on these texts. But I believe that 
they tell us one reason why his book is still important, even after 
so many years. 

At his death in 1818 Preston bequeathed a considerable sum of 
money to his Grand Lodge, the interest of which of which was to 
be applied to some well-informed Mason to deliver annually a 
Lecture on the First, Second, or Third Degree. In time the custom 
fell into disuse, and the financial interest continued to accumulate. 
Finally, in 1923 Grand Lodge revived the Prestonian Lectures, 
under a new form. Now the lecturer was allowed to choose his own 
topic, and he presents his talk at a number of lodges. These are the 
only Lectures held under the authority of the Grand Lodge. The 
first one was delivered in 1924; since then they have been 
presented every year except for the War Years, 1940-46. They are 
published in pamphlet form every year, and from time to time are 
collected into a single volume. 

A fair number of familiar names occur in the lists: such people 
as Bernard Jones (1952), the author of the indispensable book 
Freemason's Guide and Compendium; Harry Carr (1957), who 
carried out lecture tours all over the world, even to Toronto; 
Gerard Brett (1968), the former Director of the Royal Ontario 
Museum; John Hamill (1993), the former Librarian and Museum 



Curator of Freemasons' Hall in London, who spoke in the Heritage 
Lodge on May 13, 1989. And it fell to your humble speaker to 
serve as Prestonian Lecturer in 1986. 

In the wake of the Prestonian Lectures, a number of other 
lodges have instituted a series of Memorial Lectures. Let me just 
remind you of some of them, and note the historical significance of 
the people for whom they are named. 


There are a number of other Memorial Lectures, some of them 
held in regular Craft lodges, and others in Research lodges. Let me 
just remind you of several of them that have come to my attention 
- though it will sound as if I am bragging. 

The Texas Lodge of Research instituted the Anson Jones 
Lecture in 1977. It is named for Dr. Ancon Jones (1798-1858), 
who was President of the independent Republic of Texas (1844- 
1846), and was also the first Grand Master of the Grand Lodge of 
Texas (in 1837). (It fell to my lot to be the seventh lecturer, in 

Independent Royal Arch Lodge, No 2, one of the oldest lodges 
in New York City (constituted December 15, 1760), started the 
Annual Wendell K. Walker Memorial Lectures in 1991. They are 
named in honour of Wendell Kinsman Walker (1908-1991), who 
served as Director and Librarian of the Library of the Grand Lodge 
of the State of New York for many years, and Grand Secretary of 
New York for 27 years, and was named as Past Grand Master 
(Honorary) in 1979. (I was the 3rd lecturer, in 1993.) 

Georgia Lodge of Research, in Atlanta, began the Walter 
Monroe Callahan Jr Memorial Lectures apparently in 1996. They 
commemorate the heritage of Walter Monroe Callahan Jr. (1913- 
1977), who was editor of the (Georgia) Masonic Messenger, 
1969-1977. (I was the 7th lecturer, in 2002.) 

Holland Lodge, No 1 , Houston, Texas, the oldest lodge in Texas 
(founded in 1 835), started the Sam Houston Lectures in 1998; they 
are named for Samuel Houston ( 1 773-1 863), who was Governor of 
Tennessee ( 1 827-28), and first President of the Republic of Texas 
in 1836; he affiliated with Holland Lodge in 1837. (I was the first 
Sam Houston Lecturer, in 1998. And our friend Nelson King was 



the 7th in 2004.) 

And Michigan Lodge of Research and Information, No 1, 
sponsors the Lou B. Windsor Lecture Series, which are named for 
Lou Barney Windsor (1858-1936), who was Grand Master, 1897, 
and Grand Secretary, 1903-1936. 

And so, on the basis of these examples, it seems that our new 
John Ross Robertson Lectures are part of a Masonic Tradition. 

After this dreary catalogue of Errors, Lodges and Lectures, it 
might be appropriate to stand back a bit and ponder how the John 
Ross Robertson Lectures fit into the pattern of The Heritage 
Lodge. Our objectives, as our founder, Jacob Pos, has told us a 
number of times, are to some extent specified in our By-Laws: 

1 . To preserve, maintain, and uphold those Historical Events 
that formed the foundation of Ancient, Free and Accepted 

2. To promote the study of Masonry in general and provide a 
service by responding to requests for Masonic information; 

3. To produce Lodge Proceedings, Research Papers, and 
Historical Reviews; and to arrange special lectures and visual 

4. To organize and maintain a Central Inventory of items of 
Historical interest in the possession of Lodges; 

5. To encourage participation by Regular Lodges and their 
Members, in the activities of this Lodge; 

6. To endeavour to establish a Masonic Museum; 

7. To encourage Masonic Scholars and Lodge Historians to 
become more interested in the history of their own Lodge and 
its artifacts. 

We have made progress in pursuing a number of these 
objectives. The publication of our regular Proceedings, both in 
annual issues, and in hard-bound five-year quinquennials 
collections, are very useful. The reprinting of the Papers of the 
Canadian Masonic Research Association has provided an 
incredibly useful reference text. Our work in arranging for the 
reconstruction and the continued administration of the Masonic 
Hall in Black Creek Pioneer Village has given us a higher profile. 



A number of our papers have provided catalogues of Masonic 
objects and Masonic sites. But there is still a lot to do; see for 
example, Bro. Pos's paper, Masonic Papers: A Real Concern, PHL 
13 (1989-90) 1 12-123. I do agree with Bro. Pos that it would be 
useful to have every one of our papers commented on by two or 
more reviewers. And I regret that I was so late in submitting this 
paper that referees' comments were not possible. For that I 

But altogether, while there is room for improvement, The 
Heritage Lodge is fulfilling a useful function. 
Keep up the good work. 




Wellins Calcott, A Candid Disquisition of the Principles and Practices of 

the Most Ancient and Honourable Society of Free and Accepted Masons 

(London, 1769); facsimile reprint, with an Introduction by Wallace 

McLeod, MBC20(1989). 

Colin Dyer, The History of the first 100 Years ofQuatuor C or onati Lodge 

No 2076 (London, 1986). 

George H. T. French, Masonology: An Anthology (Austin, Texas, 1988). 

Gordon P. G. Hills, Brother William Preston: An Illustration of the Man, 

his Methods, and His Work (Prestonian Lecture for 1927), Harry Carr 

(editor), The Collected Prestonian Lectures 1915-1960 (London, 1967) 


Wallace McLeod, Masonic Research, STB 77.9 (September 1999). 

Wallace McLeod, "Quatuor Coronati Lodge, PHL 4.2 (November 1980) 


Wallace McLeod, The Quest for Light: Masonic Essays; revised edition, 

Lancaster, VA, 2004. 

Wallace McLeod (editor), Whence Come We? Freemasonry in Ontario 

1764-1980; Hamilton, 1980. 

Tony Pope, On Australasian Lodges of Research, Masonic Challenges: 

The Transactions of the [Melbourne] Lodge of Research, No. 218 ( 1 99 1 ). 

Jack Pos, "New Horizons for Freemasonry in Ontario," PHL 9 (1985-86) 


Jack Pos, Masonic Papers: A Real Concern, PHL 13 (1989-90) 1 12-123. 

William Preston, Illustrations of Masonry, 1 1th edition, 1804 (reprinted 

in the Masonic Classics Series, with an Introduction by Colin Dyer, 

Wellingborough, Northamptonshire, 1986). 

Edmund V. Ralph, R.W.Bro. John Ross Robertson: His Life and 

Contribution to Masonic Heritage, PHL 13 (1989-1990) 6-63. 

Allen E. Roberts, Seekers of Truth: The Story of the Philalethes Society 

1928-1988 (Highland Springs, Virginia, 1988). 

Paul R. A. E. Skazin, A Tale of Two Temples, PHL 22 (1999) 123-143. 

John E. Taylor, John Ross Robertson, Freemason, PCMRA (1986) 1066- 




By M.W.Bro. William R. Pellow 

London Masonic Temple, London Ontario 

Saturday, May 14, 2005 

Freemasonry in Ontario is a beautiful fraternity of about 
50,000 Masons with a membership age of approximately 60 
plus years. 

Perhaps it is fitting that I have such a senior group of men 
to address today. Many of you are contemplating retirement or 
some have already begun to sit in that comfortable pew and 
savour the restlessness of non- working days and nights. Some 
are adapting to a new regime to stay active or at least alive 
until you are called for bigger and better duties elsewhere. Then 
you have to cross to the other shore, or cross the bar or take out 
the last flight or your train to heaven or perhaps some of you 
will head in the opposite direction to warmer climes. 

Retirement is not for the faint of heart. (The same has been 
said of old age and aging.) Retirement begins as a dream that 
you conjure in your mind in youth as an ethereal and waif-like 
apparition then, all of a sudden; it springs and pounces on you 
like a hungry lynx on a rabbit. 

Retirement can be departmentalized into two divisions: 
There is The psychological aspect; The economic aspect. It is 
always a toss up if you are ready in either department when you 

You think you are prepared and that glorious day arrives: 

Even with strict personal planning, great assistance from 
estate counselors, management consultants, and geriatric 
advisors, the time to retire invariably catches all participants in 
surprise. Yesterday you were a workaholic. You followed a 
tight appointment book, you were engrossed into a rigid work 
program full of stressful schedules and deadlines to meet. 
Today nothing! Absolutely nothing! 



One of the most confusing items that you will have to 
confront in planning retirement is the statistical evidence of 
inflation and of researching every aspect of your personal and 
financial life. You will have to succumb to others telling you 
that you are late in planning for your retirement and you should 
have started a program at 18 or 20 years old. Well dam it you 
are now 70 years old and its too late to back track. You will be 
overburdened with filling in dozens of forms to accomplish this 
task and of putting money into some plan that someone wants 
to sell you; so he can retire in comfort. You will be extremely 
busy setting aside money so there will be enough and when is 
enough, enough. The whole concept is extremely time consum- 
ing, frustrating, unfathomable, exceedingly, exceptionally and 
awfully mind boggling. This process is probably one of the 
contributing factors and the beginning process of what will be 
your old age senility and aging dementia problems. These 
agents fill your brain to maximum capacity, overflowing your 
already crowded resources with all this retirement data. If we 
have to blame our mental malady on someone let us blame the 
agents who confuse us with their respective golden life plans. 
Now you are retired: 

Today you get up at six a.m. and have a four-hour coffee 
break and you wonder what you will do to fill in the whole day. 
Time on your hands is like wet dynamite you know it is 
dangerous. You have no idea when it will explode in your face. 

There shouldn't be a problem, because in your dreams this 
was the day you worked all your life to achieve. NOW, the 
front door of your home is closed and you find yourself alone. 
Very much alone, no coworkers, no smiling friends with a 
greeting of good morning to start your day, no hustle and 
bustle, no interpersonal contact with a myriad of people, no 
challenges to be met, no more goals to strive for and no 
motivation to accomplish any objectives. Your wife is the 
smart one, she is still in bed sleeping and in full realization she 
doesn't have to get up to make your breakfast or put on the 
coffee. You sit there silently, remorsefully, apologetically, 
repentantly, sorrowfully and ruefully fidgeting and pondering: 

The lyrics of the old song comes to mind, If that 's all there 
is my friend then lets keep dancing, lets have a ball; if that 's 
all there is . . . 

You may have enough money put aside and/or a solid 
pension to keep you comfortably until you enter a nursing 



home, but it is the psychological aspect that is the real killer. 
You should give as much thought to your mental health on 
retirement as you do to your financial status. Both are equally 

Is there a solution? Unfortunately the solution is very 
specific and personally orientated. No formula can be applied 
to one man that will comfortably satisfy another. Your 
retirement is patterned, just for you. You have to make your 
own decisions on how to control the psychological portion of 

Rev. Cerwyn Davies, Past Grand Chaplain, once told me 
that there is one good book in every man and all he has to do 
was to convince himself of that fact and write it. This is how I 
consumed the first two years of my retirement. It worked for 
me. It proved to be very therapeutic until I adjusted and shifted 
into second gear. 

You may have been an avid golfer, curler or a tennis player 
and perhaps his is your opportunity to play all day long. 
Perhaps, except that you forget, about this time your knees start 
to play out and arthritis sets in and your reflexes slow down and 
almost simultaneously, you get a shortness of breath and you 
put on weight that is impossible to get rid of. Like your old dog 
you quit chasing cars because you now realize you can't drive 
anymore. Many of the other exciting entities that drove you 
mad in your youth have long been forgotten. If you know what 
I mean. All I am saying is plan for your retirement and take in 
all these factors into account. I guarantee thinking about them 
for an extended period will not do any good and when you 
retire you will still have all these problems dumped on you the 
hour you walk out of the office. 

I sat in the board room at Grand Lodge with M.W.Bro. 
James Allen P.G.M. 1963-64. Jim Allen said something that 
I shall never forget. He then was in his 92nd year. He said that 
one of the principle factors that kept him active and feeling 
young, was Freemasonry. The association of a younger crowd 
always around him, the opportunity to work in committee and 
to serve our gentle craft in numerous ways was his tonic for 
longevity with purpose. Jim Allen was very astute and sharp in 
intellect and logical reasoning. In discussion he usually was the 
last man to speak. He assimilated and analysed the data and 
when he spoke, he spoke with conciseness and clarity; all 
listened. Quite often it was his summarization that carried the 



most weight in formulating a decision. His professional and 
political careers, as owner of a lucrative dairy farm in the 
Dunnville area, as Treasurer of the Ontario government, and 
Chairman of the Niagara Parks Commission, attest to the 
veracity of the fact that a busy man usually maintains a good 
mind, a pleasant atmosphere and congenial personality at all 

The point I am trying to make is one for Masonry. Here is 
a venue for you to make your retirement pleasant . . . Place 
yourself before your lodge to serve on committee. Perhaps 
accept an office in the lodge. Get involved in the administration 
of the lodge. 

Look at how it has kept Morley Haynes and Doug Banks in 
sound mental state. They are living proof here today that 
Freemasonry has something to make your retirement a most 
pleasurable experience. 

Bro. Morley Haynes is Mr. Masonry in London. He 
possesses a quiet unobtrusive, calm and placid mannerism, he 
encourages all to perfection, he telephones to remind and to 
keep members in touch with the sick and the funerals of the 
dead. He keeps others abreast of lodge activities, functions and 
socials.. He supports most functions in lodges and in several 
concordant bodies and takes an active part in education and 
degree work. He is always genuinely pleasant in disposition and 
most important he is your true friend. 

Doug Banks used his leadership skills as a retired high 
school teacher to spearhead the formation of The William 
Mercer Wilson Masonic Home in London and continues to be 
directly involved in all aspects of the administration of this 
beautiful facility. He stays very active as the very competent 
and congenial secretary for the Scottish Rite. There is no moss 
growing on either of their respective toes. 

Incidentally congratulations and well deserved accolades to 
you both and thank you brethren. 

So for you who are looking for an avenue to vent and enjoy. 
Try spending a few hours in Masonic circles! Talk to Bros. 
Doug or Morley for immediate encouragement and direction. 
There is one other avenue that a few of you may work at in 

It is the role of the constructive critic. In politics you may 
be called the leader of the opposition. It is a role that should be 
taken with a positive attitude, not being a critic for critic's sake 



itself but a critic geared to assist and formulate new ideas, new 
concepts, new roles to attempt to improve on ideas already 
formulated and to interject and comment, with a different 
outlook, on programs and plans already in the works. 

Remember this too. The world and every Mason hates a 
filibuster. Keep your criticism, short, concise and crystal clear. 

You may be too old to be a top signer for your aging friends 
as potential candidates for Masonry (If they haven't decided 
before now to join, I honestly believe they have found other 
avenues for their pleasures.) Unfortunately you may now have 
to pass the torch to younger Masons to get the new candidates 
with youth on their side. Youthful new candidates are so 
important in our survival. However, there are plenty of chores 
waiting for you to take over. You can assume the role of 
promoter and prompter to encourage young Masons to 
enlighten their friends to join. Guide them how to approach 
without solicitation.. 

Remember if you do take on this role as constructive and 
positive critic, be prepared to offer a solution to the items that 
you expound on as a critic. Others then will see you as a 
positive force in Masonry and not a pain in the butt. Be 
prepared to accept a little criticism in return. Unquestionably 
you will receive rebuttals for your efforts. 

The last week of March I spent three days mulling over 
some items concerning Grand lodge that I would like changed. 
I was not out to reinvent the wheel but to sandpaper and smooth 
some rough spots on the rim. With a smooth wheel it will make 
the travelling much, easier, more comfortable and potentially 
rewarding for others who follow in my footsteps. 

This may not be the ideal time to present anything to Grand 
Lodge and the Grand Master. The Masonic year is winding 
down; the Grand Master has a very busy schedule of visitations 
about this time each year. He is trying to wrap up all the details 
and loose ends of his term and prepare himself and Grand 
Lodge for the transfer of leadership. I should have known 
better, however, our Grand Master graciously, courteously, 
genially and amiably read and replied to my several ideas. 
What are my concerns, well briefly: 

a. I had some thoughts on the use of TEMPLE as signage and 
how it is interpreted by John Q. Public, Christian funda- 
mentalists and others and how it overtly disturbs and stirs up 
some of the antagonists towards Masonry, who defame and 



denigrate our fraternity. How all this adversity and bad press 
squishes and suppresses our public and community image. And 
you all realize we desperately need to enhance both. 

b. I had some thoughts about The Memorial Fund at Grand 
Lodge and how its current function does not now coincide with 
its original mandate. Ideas on a better use and allocation of the 
$1.2 million held in an ever-expanding account at Grand 
Lodge. I suggested a more functional, serviceable, efficient, and 
practicable use of these funds, however still protecting 
adequately any need of welfare, benevolence and the relief of 
hardship for any Mason. 

c. I had several ideas about getting Grand Lodge more directly 
involved with assisting financially stressed lodges and 
discarding some of the archaic principles of the autonomy of 
lodges without variance. Thus slowing down the rapid process 
of surrendering lodge charters and amalgamations. 

d. I introduced a notice of motion of forming a new Standing 
Committee at Grand Lodge called Financial Aid (to distressed 
lodges) to accomplish these deeds. 

e. Ideas on the administration at Grand Lodge specifically 
concerning the Memorial Fund and the cross exchange of funds 
between the two bodies. 

/ And a few details about improving a few Grand Lodge 
administration practices. 

Brethren if you are having a tough time entering retirement 
and wondering what to do with your extra time available, get 
involved with your lodge. 

Our greatest precept is still CHARITY. You will always feel 
good helping others. Charity always provides its greatest 
exhilaration when the benefactor never knows that you are 

When you are sitting alone at home or behind closed doors 
in your apartment, feeling mixed up, dejected and confused, 
remember this: 

We may not have it all together but together we have it all. 


MINING CAMP (The Early Years) 

By W.Bro. Edmund Goldthorp 

Timmins Masonic Temple, Timmins, Ontario 

Saturday, June 4, 2005 

Presented as part of Golden Beaver Lodge No. 528 G.R. C. 

celebration of 150th anniversary of the Grand Lodge A.F. & A.M. 

of Canada in the Province of Ontario 

In preparing this discourse I would like to first acknowledge 
that much of my information comes from the early lodge 
histories prepared by senior members of Porcupine Lodge No. 
506 and Golden Beaver Lodge No. 528 for their 60th and 50th 
anniversaries. As well the writings of local authors such as Bro. 
Michael Barnes of Corinthian Lodge No. 657, Kirkland Lake, 
have been most helpful. 

Brother Barnes has written many interesting books on the 
mining communities in Temiskaming District and particularly 
the Porcupine Mining Camp. 

Two of these books Gold in Ontario and Timmins - The 
Porcupine Country were particularly helpful in providing much 
of the material related to the mining camps of the era. Both 
books are published by the Boston Mills Press. 

I was very surprised when, as a new member, I invited The 
Heritage Lodge to hold their May 2005 lodge meeting in 
Timmins as part of our celebrations of the Sesquicentennial of 
our Grand Lodge, that I or another local member of The 
Heritage Lodge would be expected to provide an historical 
lecture for the meeting. 

I had, after all, joined The Heritage Lodge to learn more 
about the Craft from its reports than to attempt to teach from 
my limited knowledge. 

As only a couple of The Heritage Lodge members are 
situated here, the lot fell to me to dig up the skeletons. (So to 



As a newcomer to the Porcupine area, arriving here in the 
fall of 1 987, my own personal knowledge is somewhat limited. 
In addition my qualifications as a historian are dismal. 

As an avid reader and, I hope, as someone who has shown 
a deep interest in the lodges in the District since arriving here, 
perhaps my attempt at producing some information on Masonry 
in the area will prove interesting for all of you. 

I have certainly learned a lot from this experience. 

No doubt there are many local members who could add 
several interesting stories to my short presentation. For 
example what first master of a lodge had a warrant issued for 
arrest for non-payment of the account for the Ashlars. Did he 
actually make payment or go to jail a year later?? 

Was the Provincial lockup the right place to start a lodge? 

Perhaps they will correct any errors which may be 
perpetuated as a result of my ignorance of the facts. But what 
historian limited himself to the facts? 

My presentation will provide a very brief sketch of the 
beginnings of the Porcupine Mining Camp since no historical 
discussion of Masonry in the area would be complete without 
some reference to the industry which brought Masons here 
from many parts of the world. 


In the last decade of the nineteenth century a young man 
from New Brunswick was lured by the siren song of the 
Klondike and after suffering the six-month journey around 
South America discovered that the great Klondike gold camp 
was pretty well staked out. 

Undaunted he travelled up the Yukon River into Alaska 
where he prospected the Kayukuk, a tributory of the Yukon 
River and came upon a new gold camp starting up at Cleary 
Creek where he staked 30 claims one of which became the 
richest in the camp. 

Seven years later he sold out and with a big bankroll and a 
wheelbarrow full of gold he boarded a stern wheeler and left the 
camp. He hired armed guards and brought his gold to the office 
of The United States mint. 

The young man's name was Reuben D'aigle. 

Unlike many prospectors, he did not immediately go on a 
big spending spree. Instead he looked for promising mining 
fields, heading to Eastern Canada where the silver boom was 
occuring in Cobalt. 



As mining in this part of the Canadian Shield was quite 
different than the placer mining of the Yukon and Alaska, 
D'aigle decided to take some courses at Kingston in the field of 

During the short (two weeks) course, he spent some time 
researching geological and survey reports in the library and 
became interested in a survey party's comment about gold- 
bearing rock they had observed in the Porcupine area of 
Northern Ontario. Other government geological reports of 
siting gold in the area peaked his interest. 

With a Metis companion, Billy Moore, D'aigle canoed up 
the Spanish and Mattagami rivers then portaged and canoed the 
lakes of the area until they reached Porcupine Lake, Miller 
Lake and Delbert Lake (now Gilles Lake). They found gold as 
had been reported by government geologist W. Parks and 
staked seven claims, took some samples and went south. The 
samples showed promising results but not impressive enough 
for D'aigle. 

D'aigle did return the next summer to the Porcupine with an 
eight- man party and excavated several small pits. They were 
not happy with their results and abandoned the Porcupine 
leaving behind some drilling steel and an anvil which was later 
discovered near the site of his seven claims which had lapsed 
because of lack of work and proper registration. D'aigle left for 
other points of interest in Northern Quebec leaving the real 
gold discoveries to later prospectors. 

The surveys and geological reports of 1899-1903 provided 
by Government Geologists provided the incentive and the 
starting point for many prospectors and the first mine worked 
by Victor Mattson and Henry Banella at Nighthawk Lake 
produced in 1907. 

George Bannerman and Tom Geddes followed with the 
Scottish-Ontario Mine (Later named the Canusa and the Banner 
Porcupine Mine). 

In 1909 three great properties of the Timmins/Porcupine 
gold camp were instituted with the discovery by Jack Wilson of 
free gold on the Golden Staircase (named for the sponge like 
blobs found stepping down along it's path and the discoveries 
of Benny Hollinger (a barber from Haileybury) and Alec 

The Dome, Hollinger and Mclntyre mines were followed by 
many smaller mines in the area now encompassed by the City 



of Timmins (laid out in 1912 and at 1239 square miles the 
largest city in Canada in terms of land area.) 

The names of some of these were Mace, Vipond, 
Coniaurum, Anglo-Huronian, Acme, Pearl, Newray, West 
Dome, Porcupine Crown, Carium. 

The communities of Golden City (now Porcupine), 
Pottsville, South Porcupine, Mountjoy, Schumacher and 
Timmins grew up around the mines and are now part of the 
City of Timmins. 

Since 1911 the area has never been without a producing 
gold mine. 

The story of the camp is incomplete without reference to the 
miners. And the story of Masonry in the camp would not have 
happened without the discovery of minerals in the area and the 
subsequent influx of people. 


Noah and Henry Timmins made their money in the Cobalt 
silver camp and moved on to take advantage of the 
opportunities available in the Porcupine. Much of the 
development of the City of Timmins was through their efforts. 
The land on which this building resides was lots 849 and 850 
of one of their developments. (Purchased for $700.00 in 1915 
with $50.00 down and $50.00 every six months.) 

V.W.Bro. Alex Timmins of Corinthian Lodge 657, 
Kirkland Lake, was born in Timmins and is a son of one of the 
Timmins brothers. 

Many prominent citizens of the area came to town from 
many parts of the world and with their Masonic careers already 

It is stated in the History of Porcupine Lodge No. 506 
G.R.C., 1912-1972, that the minutes of the first meeting are 
glued to the first page of a ledger book under which is a Record 
of Monthly Return of 28 horses and one mule. 

I suspect every lodge in this grand jurisdiction has a number 
of horses and I guarantee at least one mule. That's what keeps 
us going - a bunch of workers and at least one stubborn old 
coot to hold up change or force something through depending 
on your point of view. I know in Timmins, we have our share 
of both horses and mules!! 

There are currently three lodges in the Porcupine Camp, all 
of which is currently the City of Timmins, the largest 



geographic area of any city in Canada. They are the Porcupine 
Lodge No. 506 G.R.C., the Golden Beaver Lodge No. 528 
G.R.C. and the Aurum Lodge No. 704 G.R.C. 

All three lodges currently meet at 35 Tamarack Street, 
Timmins, the property of The Golden Beaver Masonic Non- 
profit Building Corporation. 

Porcupine Lodge No. 506 was instituted September 6, 1912. 

Golden Beaver Lodge No.528 was instituted May 12,1915. 
(Porcupine's minutes of March 6, 1915, showed unanimous 
consent in supporting the new lodge in Timmins.). 

Aurum Lodge No.704 was formed by the brethren of 
Golden Beaver Lodge and formal consent for its institution was 
received on the September 14, 1960. 

It is of interest to note that the first informal meeting to 
consider formation of a Masonic lodge in the area was held 
March 4, 191 1, in the Provincial Lockup in Porcupine and the 
minutes of that meeting were the ones glued to the first page of 
the ledger under which was the record of a Monthly Return of 
28 horses and one mule. 

I am not sure of the reason for the brethren being in the 
lockup in the first place but I am sure of one thing - wherever 
there is a lodge of Masons there is bound to be at least one 
mule present. Actually 1 8 brethren signed the register and they 
represented 1 3 lodges in Canada and the United States. I am not 
sure which was the mule. 

The second informal meeting took place on April 15th, 
1912, in the Wilson Hardware Co. Porcupine with 19 brethren 
in attendance. Perhaps it was 18 plus the mule? 

At that meeting C. M. Piercy gave a synopsis of what had 
been done since the first meeting. He indicated that he had 
$204 being held in trust for Masonic purposes. At this meeting 
Gordon H. Gauthier moved that a Committee of three, together 
with the Chairman and Secretary Treasurer be appointed to 
secure a Charter and to organize a Masonic Lodge at 

So the history of Masonry in the Porcupine begins. 

On April 1 6th, 1 9 1 2, A. E. D. Bruce called a meeting at the 
Recording Office in Porcupine where the Constitutional 
petition was drawn up. 

On April 18th, 1912, the meeting held at Wilson's 
Hardware Store, elected the Worshipful Master and Wardens, 
named the lodge and specified the meeting time in order to 



complete the petition for a charter. 

The record states as follows: 

It was moved by T. W. Foster, seconded by Geo. Bannerman 
that the name of the lodge be Porcupine Lodge. 

It was moved and carried unanimously that T.W. Foster be 
W.M., C. M. Piercy be S.W. and H. Airth be J.W. 

This was only the beginning. 

It is my sad experience that not everything in life goes 
smoothly - this applies to forming a new lodge as it does to 
most things in life. 

On May 18th, 1912, four members of the committee 
attended Temiskaming Lodge No. 462 in New Liskeard and 
presented a petition to them for support of their establishment 
of the new Porcupine Lodge at Porcupine. 

W.Bro. C.H. Fullerton and R.W.Bro. F. W. Haynes then 
respectively moved and seconded a motion to endorse the 
petition of the Porcupine brethren to Grand Lodge. 

Discovering that Haileybury Lodge No. 485 had equal 
jurisdiction with Temiskaming Lodge the committee presented 
their petition on June 6th, 1912, in Haileybury which resulted 
in a motion by V.W.Bro. Frank K Ebbitt, seconded by Bro. D. 
John, S.W., that Haileybury lodge unanimously grant their 

On June 14th, 1912, it is recorded - The petition for a 
Masonic Lodge at Porcupine together with the consents of New 
Liskeard and Haileybury Lodges was forwarded to R.W.Bro. A. 
W. Smith, D.D.G.M., Sturgeon Falls, today. 

A telegram was received from R.W.Bro. Smith on June 26, 
1912, that he had dispensation from Grand Lodge to institute 
Porcupine Lodge on July 4, 1912. 

Sounds like a done deal, but nothing in Masonry in 
Timmins goes that smoothly. Something to do with mules, I 

In Timmins we are used to pot holes in the road, you may 
have run across the occasional one. Sometimes I believe we 
actually dig them ourselves. 

From Masonry we learn that from the common gavel skill 
without exertion is of little avail; from the chisel, perseverance 
is necessary to establish perfection, rude material receives its 
fine finish from repeated efforts, knowledge, grounded on 
accuracy, aided by labour and promoted by perseverance, will 
finally overcome all difficulties . . . and establish happiness in 



the paths of science. 

So the perseverance of these distinguished brethren from 
our past teach us another lesson in Masonry. Let me just 
mention a few of the bumps in the road. 

Having been advised by telegram that dispensation had been 
granted for the institution of Porcupine Lodge on July 4, 1912, 
the fireworks started going off. At a meeting held on June 26, 
1912, to which some 60 to 80 Masons had been invited, and 
about 35 attending, Bro. Piercey read correspondence 
informing the brethren of the dispensation granted for a lodge 
at Porcupine. 

A number of brethren from South Porcupine were present. 
Several of these brethren were under the impression that the 
dispensation had been granted to the camp in general, a site to 
be arranged later, and that the purpose of the meeting was to 
arrange for the site. 

After having had it explained to them that the dispensation 
had been granted for the town of Porcupine, some little 
discussion followed after which they decided and stated that 
they would give their support both morally and financially to 
the institution of a lodge at Porcupine. 

What followed was almost a disaster. 

Let me quote from the historical record: 

July 3rd 1912 - a letter was received by Porcupine Lodge 
from the brethren of South Porcupine advising that they had 
decided not to support a lodge in Porcupine. Unknown to the 
brethren of Porcupine a letter of dissent was also sent to Grand 
Lodge and the Grand Master directed the recall of the 
dispensation until the question of the location of the lodge 
could be decided. 

In the meantime, Porcupine Lodge had ordered their 
furniture and the contractor had nearly finished the building 
when they learned of the suspension. 

Someone once said something like, if you do not learn from 
history you may be required to repeat it. 

The giving and keeping of our word is considered a sacred 
promise in Masonry. In our society today, the concept of 
keeping one's promise may be a thing of the past. No doubt we 
will repeat the consequences of broken promises if we (the 
brethren of their future) do not know and appreciate the lessons 
of the past. 

More than ever today cooperation and support is what is 



needed in Masonry, not dissension and discord. 

A wise Grand Secretary of the past instructed the R. W.Bro. 
C. W. Haentschel of Haileybury to investigate and report on 
conditions in the Porcupine and based on his report on the 
matter it was happily resolved. 

On August 16, 1912, the Grand Secretary communicated 
that the Grand Master would not disturb his original 
dispensation and that arrangements would be made to proceed. 
A date was set and on September 6, 1912, the lodge was duly 

The report of R. W.Bro. Haentschel makes for interesting 
reading as it provides details of population bases in the various 
communities then in existence, along with the comment that the 
woods are full of people. 

Thus, on September 6, 1912, the Porcupine Lodge, U.D., 
was duly instituted under the direction of R. W.Bro. C. R. Reid, 
D.D.G.M. of the 18th Masonic District, assisted by R.W.Bro. 
C. W. Haentschel, R.W.Bro. F. W. Haynes and V.W.Bro. 

Twenty charter members were present as well as visitors 
from lodges in Mattawa, New Liskeard, Cobalt, Sault Ste. 
Marie, Hamilton, Thorndale, Dunnville, Arrow B.C., Dublin 
and Tipperary, Ireland, Milton, California, Rochester, N.Y., 
Saginaw and Kewilnaw, Michigan, Boise, Idaho; Reefton, 
N.Z., and two lodges of the Grand Lodge of Scotland 
(Torphichen Kilwinning No. 13 of Bathgate, Glasgow, and 
Dunkeld No. 1 4 of Perth.) 

In the first year the lodge held 14 regular and 21 emergent 
meetings, initiated 40 new members; passed 34 and raised 15. 
Meetings sometimes ended quite late as example the 7th 
regular meeting which opened at 8.30 p.m. Reports on 
petitions, four ballots, two initiations (one returned to be 
relieved of metallic substance), opened in the second degree at 
12.10 a.m. and closed in harmony 12.50 a.m. 

With late hours, and transportation difficulties, W.Bro. 
Lake mentioned (on the night he received his 50-year pin) he 
had to travel by freight train to return home and sometimes did 
not get back until 7 a.m. Railway handcars were used on 
occasion. In the winter the brethren slept on the wooden 
benches around the pot-bellied stove at the Porcupine railway 
station waiting for the morning train. Those who had fur coats 
were considered fortunate in the winter months. 



October 17, 1913, was the evening of dedication and 
constituting the lodge on which occasion 34 members and 26 
visitors representing 20 lodges were in attendance. 

Just over a year later on December 2, 1914, 15 Master 
Masons of the area attended a meeting to find ways and means 
relevant to waking an application for the dispensation for a 
lodge to function in Timmins. At a later meeting on December 
1 8th a list of Master Masons was drawn up and distributed 
among the committee for investigation. 

On December 22, 1914, the committee was authorized to 
investigate the purchase of a building lot, draw plans of a 
building and present specifications and estimates. The secretary 
was instructed to obtain a catalogue and the chairman and 
secretary instructed to interview the Imperial Bank manager 
regarding financing of the proposed hall. 

Regalia and furniture was ordered at a total cost of $303.80 
and the purchase of two lots No. 849 & 850 were negotiated 
from the Timmins Townsite Company for $700.00 ($50.00 
down and $50.00 every six months). 

A bank note was signed by all 1 8 of the brethren present on 
the borrowed capital of $3000.00 from the Imperial Bank to 
finance the building. 

On May 12. 1915, the lodge was instituted Golden Beaver 
Lodge No. 528 U.D. in the Masonic Hall, Timmins. There were 
36 charter members listed in the 1915-1965 history of the 
lodge, although the chair of the first meetings B. M. Chapman 
was instructed as recorded elsewhere in the history of the lodge 
to get the signature of the charter members, 37 in all. I guess 
the extra one was the mule. 

The first initiated candidate at the 2nd regular meeting held 
on July 14th, 1915, was E. Lyndon Longmore under the 
direction of the first master, Charles Gunning Williams. On 
October 13th, 1915, R.W.Bro. N. J. McAulay the instituting 
D.D.G.M. was made the first honorary member of the lodge. 

At the inauguration of Golden Beaver Lodge in 1915 
initiation fees were set at $50.00, annual dues $6.00. and in 
1920, five years later, initiation fees were still only $75.00. 
(CPI $100.00 1950 = $819.00 2002). The lodge just passed a 
motion to increase its initiation fee to $300.00 and the current 
dues structure is $95.00. Are we underselling Freemasonry? No 
wonder some lodges are in financial trouble. 



On Sunday afternoon, October 17th, 1915, the lodge 
attended divine worship at a Presbyterian Church meeting 
conducted in the Timmins Theatre on Third Avenue. The 
service was conducted by W.Bro. Rev. J. D. Byrnes, District 
Chaplain, of North Bay. 

The Masonic District was split on December 8th that year 
and all territory north of Cobalt became Temiskaming District. 

Not to forget the social side of Masonry, the first of many 
dances was held in the Masonic Hall on December 29, 1915. 

All of this before the actual constitution and dedication 
which was not until October 12, 1916, when the warrant was 
presented. The lodge was constituted and dedicated on that date 
in the presence of 90 brethren under the direction of R. W.Bro. 
McAulay of Haileybury. 

Joint installations of Porcupine Lodge 506 and Golden 
Beaver Lodge 528 were held December 27,191 7, for the 1 9 1 8 
Masonic year. 

In those days the D.D.G.M. came by train from Haileybury 
as installing master and there were occasions when the lodge 
did not convene until 3 a.m. due to the lateness of the train. 
Why should we complain? 

Today the Knights Templar of Timmins travel to the nearest 
Preceptory in Haileybury (still almost three hours one way by 

It was not unusual for the brethren to travel between the two 
lodges in the Porcupine by sleigh in winter snowstorms. 

Would we make that effort today. Perhaps not by sleigh but 
it would not be unusual to drive to Englehart or Kirkland Lake 
for an Installation or D.D.G.M. Visit and drive home in a 
snowstorm afterward. 

It is recorded that Porcupine Lodge challenged Golden 
Beaver on July 10, 1918, to play baseball. The challenge 
apparently was accepted with wild enthusiasm. No record was 
kept of the superior team but the event was carried on for a 
number of years - perhaps there was a liquid score eradicator 
in those days. That way both lodges could have bragging rights. 

On July 5, 1921, M. W.Bro. F. W. Harcourt made the first 
visit of a Grand Master to Golden Beaver Lodge and we have 
been blessed with the visit of many of our Grand Masters over 
the years. 

The latest of these was in February, 2002, when M.W.Bro. 
Terence Shand was present and the brethren and ladies were 



entertained by the Timmins All-Star Big Band at the Senator 

At the 93rd regular meeting December 13, 1922, Golden 
Beaver Lodge formed a Building Loan Committee to sell shares 
bearing interest at 6% to pay off the building lot and purchase 
new carpet for the meeting room. Some of these shares were 
redeemed in March, 1923, and the balance in 1933. 

On May 13, 1925, at the 10th Anniversary of the Golden 
Beaver Lodge 66 members and 124 visitors were present. 

No doubt the new carpet and the improved exterior of the 
lodge had been planned for that auspicious occasion. 
Improvements to the building have been ongoing since that 
time and will necessarily continue. 

A year later on the 11th anniversary this number had 
dropped to 183 (72 members and 1 1 1 visitors). Both meetings 
followed with refreshments and dancing - I don't know how 
they accommodated them in our hall but the occupancy rules 
were probably different in those days. We would gladly have 
that problem today. 

At the 400th meeting of Golden Beaver Lodge in the spring 
of 1949 the possibility of forming another lodge in Timmins 
was discussed. After due consideration it was decided not to do 
so at that time. 

It was not until February 10, 1960, that a committee was 
formed to again explore the possibility of supporting another 
lodge. On September 14, 1960, a letter was received from 
Grand Lodge giving consent to the institution of Aurum Lodge 
No. 704. 

Aurum is, of course, the Latin word for gold. This was 
appropriate since it was the gold miners of the Maclntyre mine 
who were members of Golden Beaver Lodge who initiated the 
request for the new lodge. 

Masonry was prospering in the area at the time and the fact 
that 44 members were prepared to sign up as charter members 
of Aurum lodge is indicative of the desire for more 
opportunities in Masonry. 

The first Master of the new lodge was W.Bro. Archie 
Graham. I believe Bro. Graham was a Scot and under his 
stewardship the Robbie Burns Nights of that era usually 
finished up at the Mine Rescue Station when the preliminaries 
were over in Golden Beaver Lodge. No doubt several of the 
brethren needed rescuing at the end of the night. 



The brethren of the lodges have always been prominent in 
community affairs having been mayors and city councillors, 
prominent merchants and in fact the publisher of the first 
newspaper, the Porcupine Advance was Bro. George Lake, if 
I am correct, first published in 1912. 1 believe it was the same 
Bro. Lake who, on the evening he received his 50-year pin 
reported on the travelling difficulties of the early years, getting 
home at 7 a.m. on the freight train after attending lodge the 
evening before, etc. 

I believe in reviewing the charter members of Porcupine 
Lodge, I counted six prospectors including George Bannerman, 
three or four merchants, Bro. G. H. Gauthier, a lawyer for the 
city, Bro. G. G. Bullard who is recorded as boatman, (no doubt 
a necessary addition to the lodge as access between Porcupine 
and South Porcupine was sometimes by boat across the lake), 
and one from the Ontario Provincial Police, Bro. C. M. Piercy, 
Senior Warden (no doubt he kept things in good order). 

It would be impossible for Masonry to flourish today 
without the assistance of our ladies. The O.E.S. formed Arbutus 
Chapter on April 6, 1925, and they have been providing for 
hungry Masons at banquets and parties for many years, 
including our lovely dinner this evening. 

A charter for the formation of a Chapter of Royal Arch 
Masons was applied for on June 24, 191 8. The Northern Lights 
Chapter 213 was instituted June 17, 1919. 

The same year, 1919, the Prince of Wales was expected in 
the Porcupine. His train did not stop for the crowd of 3000 
people waiting to greet him, although it was reported in the 
Porcupine Advance that he did receive a 6-inch gold nugget 
from the Hollinger mine. 

The people of the Porcupine Camp have always been 
generous, the result no doubt of the isolation of the area and the 
uncertainty of life in the bush and the mining industry. 

A number of devastating forest fires and mining tragedies 
have occurred in the area and the people have learned to work 
together and take care of each other. 

It is recorded in the history of Golden Beaver Lodge that an 
emergent meeting was held of February 12th, 1928, to attend 
the funeral of Bro. William M. Stevens of Londonderry Lodge, 
Nova Scotia, killed in the Hollinger Mine Disaster. At that time 
it was reported that Bro. R. J. Irving of Gretna Lodge, Scotland, 
was also missing. 



The history of Masonry in the area records the generosity of 
the brethren and their concern for others. For example from 
1928 to 1936 the brethren are recorded as having provided bi- 
annually the sum of $100.00 to a widow of a brother, with an 
equal amount from Grand Lodge and, it is also recorded, 
additional help from the lodge when needed. 

During the Second World War years donations for patriotic 
and humanitarian projects such as the Red Cross, Salvation 
Army, Bomb Victims Fund, British War Relief Fund and 
Parcels for Britains are recorded. 

In fact the District of Temiskaming is recorded as having 
oversubscribed its quota. And, in spite of Grand Lodge 
deciding to confine the Masonic War Relief to the British War 
Relief fund the minutes record that in September, 1947, 
contributions were still being made to Parcels for Britain. Let 
me tell you that as a young boy growing up in Scotland during 
that war that I enjoyed benefiting from those wartime parcels 
containing all kinds of things that were rationed, particularly 
candies and butter. 

Dues of members serving in the armed forces in 1940 were 
also remitted until such time as they were discharged from that 

It is interesting that during this early period of Masonic 
history in the Porcupine Camp that significant numbers of 
Masons were in attendance on special occasions. For example, 
on St. Andrews night November 30th, 1927, there were 
recorded 215 present (147 being visitors). 

On that occasion the gavel, made in Scotland, which you 
see displayed at the N.E. angle was presented by W.Bro. W. W. 
White on behalf of the father of one of the Scottish brethren, 
Bro. R. S. Maxwell. Now referred to as the Maxwell Gavel, it 
has been retired from general use and replaced by the Muskoka 
Gavel which was presented in 2001 at my installation, which 
M.W.Bro. Shand, you may recollect, being present. 

At the 40th anniversary meeting on May 11th, 1955, the 
past masters of the lodge had the happy task of initiating Bro. 
Earle Milne and it is indeed a pleasure to have Bro. Milne in 
our company this evening to celebrate his 50th year in the Craft 
along with another illustrious Mason Bro. Arnie Simola. 

Those are some early remembrances of Masonry in the 
Porcupine Camp which I hope have been interesting for you. 

As is the case with Masonry throughout our grand 



jurisdiction, it may be said that we have some challenges today 
but let us not forget the number of men who have progressed 
through our ranks over the years. 

At charter Register Today 

Porcupine 18 73 

Golden Beaver 36 775 84 

Aurum 44 223 47 

Many local Masons are involved in two or three of the 
lodges. Nevertheless we can say that a good number of good 
men have passed through the ranks, serving not only Masonry 
but the community. 

Cooperation has been the password to the success of the 
past and it is necessary that, if we are to continue successful, 
this cooperation must also continue. 

Self-serving is not the standard of Masonry and it has 
stood us in good stead over the centuries. 

The challenge to the brethren of the Porcupine Camp today 
is to get their house in order. 

Remember your beginnings started with some division but 
in the interests of Masonry those divisions were overcome with 
fairness, logic and goodwill. 

From those early faltering steps the Craft has grown and 

Let's decide if we will be the horses that pull Masonry 
forward, or the stubborn mules. 





Cambridge Masonic Temple, Cambridge, Ontario 

Wednesday, September 21, 2005 

The heart to conceive, The understanding to direct, 
And the hand to execute. 

History is not a cookbook of pretested recipes. It teaches by 
analogy, not by maxims. It can illuminate the consequences 
of actions in comparable situations, yet each generation must 
discover for itself what situations are in fact comparable. 

Henry Kissinger - White House Years 

The British historian, Lord Acton (1834-1902) stated the 
purpose of history simply: to get behind men and grasp ideas. 
Ralph Waldo Emerson (1803-1882) argued that there is 
properly no history, only biography. All history resolves itself 
very easily into the biography of a few stout and earnest 
persons. All history is but the lengthened shadow of a great 
man. English poet, Samuel Taylor Coleridge (1772-1834) 
gave this definition: History is philosophy teaching by 

To put this in a Masonic context, Freemasonry consists of 
men; the history of Freemasonry is about a number of men; 
they are the subject-matter of its history; the study of Free- 
masonry is a study of men and of the Masonic things they 
have been or are doing. 1 

The subject of our brief consideration this evening, William 
Simon Mc Vittie, is one such man whose life exemplified those 
qualities that define Freemasonry. It is, in my view, important 
to examine how our brethren used the Craft to make the 
society in which they lived better for their fellowmen - how 
they practised the principles of Freemasonry in the Lodge of 



He was not an old man, comparatively speaking-only 
74-when he was summoned to The Grand Lodge Above 25 
years ago, on the 17th day of January, 1980, but his 
accomplishments were more than could fill the life spans of 
many twice his age. The Grand Master, M. W.Bro. N. Richard 
Richards, in his Address at the opening of the Grand Lodge 
the following July said, Waterloo District and Masonry in 
general suffered a great loss in the passing of R.W.Br o. 
William S. McVittie. More than 300 Masons gathered in the 
sanctuary of Saint Luke 's United Church, Cambridge, at a 
Masonic Service which attested to the love and esteem with 
which this Past District Deputy Grand Master and practising 
Mason was held 2 A simple monument crafted in granite and 
marked with the Square and Compasses marks the last resting 
place of his mortal remains in New Hope Cemetery, Hespeler. 
The inscription reads: 

William S. 

That's all . . . but what a life of professional achievement, 
public service, and above all, the practice of Freemasonry is 
encompassed in the little dash separating the year of birth and 
year of death inscribed thereon. Born in Hullett Township, 
Huron County, McVittie, a boy of 10, moved to Hespeler in 
1916. He was educated at Gait Collegiate Institute and 
graduated from the University of Toronto and the Ontario 
College of Education. It will be our purpose, therefore, to fill 
in the blank with a few details of the life of the man who 
might well deserve to be named The Man of the Century in 
The Heritage Lodge, of which he was a Charter Member, and 
served as the first Tyler (1977-1979). 

Freemasonry is best defined not in ritual phrases or in 
published statements, but by how Freemasons personify its 
principles in the community and apply its tenets in everyday 
life. The limitations imposed by time preclude anything more 
than a brief listing of his community service as an educator, 
sportsman, politician, churchman, and Freemason: 

Teacher Gait Collegiate Institute Commercial Department for 

38 years, 1930-1968; 

Mayor of the Town of Hespeler, 1950-1953; 

Chairman, Board of Trustees, Cambridge Memorial Hospital; 

Active in promotion and construction of Hespeler Memorial 



Arena, 1947; 

Member of St. Luke's United Church, active in the Canadian 

Bible Society; 

Waterloo County Hall of Fame; and included in 

Cambridge Mosaic- Who 's Who in the History of Cambridge 3 . 

Only five months before his death, on September 17, 
1 979, 1 90 brethren from all over this Grand Jurisdiction, from 
Warkworth in the east to Wallaceburg in the west, including 
the Grand Master (who eulogized him) had gathered in his 
honour to celebrate his attaining Fifty Years A Mason, at 
which time the William S. McVittie Bursary was established. 
That bursary is still awarded annually to a son or daughter, 
grandson or granddaughter of Waterloo District Masons to 
assist with continuing post-secondary education at university 
or college, thereby continuing his legacy. 

In youth, an athlete; by profession, a teacher; in maturity, 
a politician and community activist; for half a century, an 
ardent Freemason, whose fervency and zeal for the Craft 
knew no bounds. The record shows that he was a man full of 
enthusiasm and action, whose hand was prompt to execute 
whatever he saw as contributing to The Cause of Good! Some 
of you may have vivid personal memories of the man; for 
many he encouraged, some he inspired, a few he chastised. 
Even now, two and a half decades after his going from our 
midst, some will, in memory's eye, be able to see him at work 
on the floor of the lodge, at a committee meeting armed with 
a long list of agenda items, giving a short talk to enlighten any 
who would listen on some aspect of Masonic history, ritual, 
or symbolism, or on his feet at the closing of the lodge when 
the Master asked Has any brother anything to propose . . . ? 

William Simon McVittie was initiated into Masonry at an 
Emergent Meeting of New Hope Lodge, Hespeler, held July 
4, 1929. 4 The Minutes of May 13, 1929, in the traditional 
formal prose used by Lodge Secretaries through time, record 
that An application for initiation was read from William S. 
McVittie. It was proposed by W.B. H J. Shaw (sic). 2 nd by 
Bro, W. J. Johnston that the communications be placed on file 
and that the W.M. appoint his committee on the application. 
The Minutes are signed by J. H. Shaw, W.M. and Arthur 
Pullam, Secretary. The Minutes for June 1 0, 1 929, record that 
The report by the Committee on the application of W. S. 
McVittie was favourable . . . A ballot was taken on the 



application ofW. S. McVittie for initiation into New Hope 
Lodge and was declared favourable. Again signed by J. H. 
Shaw and Arthur Pullam. On July 4, 1929, the Lodge opened 
at 8:10 Mr. W. S. McVittie, a candidate for initiation having 
answered the necessary questions and paid the usual fee was 
duly initiated into the privileges and mysteries of Ancient 
Freemasanary (sic) Bro. John Unsworth of New York 
afterwards addressed the meeting. Lodge closed in harmony 
at 9:35 (There were 12 officers and two visitors present, 
including Bro. Unsworth of New York, and Bro. A. B. 
McVittie, of Aylmer.) And so began one of the most 
remarkable Masonic journeys recorded in the annals of New 
Hope Lodge. We have often heard the W.M. congratulate the 
newly initiated Entered Apprentice, and tell him that all that 
Masonry has to offer is now his for the asking - that someday 
he may be a Grand Lodge officer, even Grand Master, 
because every Freemason enters the Craft by means of this 
ancient ceremony and time-honoured ritual. The life of the 
young man sitting in the traditional seat of honour at the right 
of the W.M. and to the left of all senior brethren present that 
night would prove that possibility. 

In 1928-1929 New Hope Lodge had 144 members. 
Progress through the chairs was slow but steady in those days 
when advancement was earned and election was merited. He 
was a man of 38 when he was installed as the 68th 
Worshipful Master, December 11, 1944. We may refer to 
them as goode olde days but to those who lived through them, 
they were like all ages the best of times and the worst of times. 
Both The Great Depression and the Second World War had 
adverse effects on the Craft and on New Hope. Membership 
reports to Grand Lodge speak for themselves: 1 943, 95; 1 944, 
97; 1945, 100. 

At the annual communication of Grand Lodge in 1957, 
our Brother was elected District Deputy Grand Master of 
Wellington District, to represent the Grand Master in, and 
preside over, 22 lodges. Membership of the lodge had 
increased to 127. Freemasonry was just entering the post-war 
period of phenomenal growth reflected in the ambitious 
expansion projects undertaken riding high on the crest of the 
wave. The all-time high was reached in 1961: 136,413 
Masons in 617 Lodges. Between 1957 and 1980, 46 lodges 



were Instituted and Warranted, including five in Waterloo 
District. In 1970, Waterloo was created a separate District 
conforming to the two county boundaries. 

This Masonic Temple building in which we take such 
pride stands as a tangible memorial to his efforts. When the 
Corporation was formed November 23, 1 964, W. S. McVittie 
served as the first Secretary. His contribution, however, was 
more than organizational, more than financial; although he 
was the largest single contributor donating $2,000, it was 
practical and physical. Some of the older members of the 
Lodge remember him wielding the tools that built the 
structure, and sitting here in the unfinished unenclosed 
building warming his hands around a little stove. 

In the history of New Hope Lodge written by W.Bro. 
George Wake for the Centenary celebrations held in 1972 we 
find this reference to the untiring efforts ofR. W.Bro. William 
S. McVittie in the founding of Concord Lodge No. 722, 
sponsored by New Hope and Instituted in 1 969: As a member 
of the original founding committee, R. W.Bro. McVittie, in 
typical fashion, set about the myriad tasks connected with the 
formation of a new lodge with a love and enthusiasm that 
undoubtedly contributed to the success of this Masonic 
venture 5 He served as the first Secretary. Personifying the 
meaning of the Masonic word indefatigable, he was also a 
Charter Member of Cambridge No. 728 (1 976), The Heritage 
No. 730 (1977) and The Otto KlotzNo. 731 (1977). Until his 
final illness, he produced a monthly newsletter, This and 
That, produced in typescript and duplicated by hand on a 
mimeograph or gestetner machine. 

He was a man of his time. In the post-war period men 
joined lodges in numbers that astonish us today: 1949, 5,776; 
1950, 5,464; 1951, 5,199; 1952, 5,130; 1953, 5,205, and so it 
continued. In his report as D.D.G.M. submitted in 1958 he 
recorded 140 initiations in the 22 lodges of Wellington 
District-two lodges had 16 candidates each! The Grand 
Masters of the day encouraged larger lodges to sponsor the 
formation of new lodges. Many new lodges were instituted 
and consecrated; numbered in the 700s. R. W.Bro. McVittie 
played a leadership role in the formation of Concord No. 722, 
Cambridge No. 728 and Otto Klotz No. 731 in Cambridge 
and was enrolled as a Charter Member. Today, we see many 



of those lodges, having served their purpose in their time, are 
now consolidating resources by amalgamating with 
neighbouring lodges. In 2003 New Hope and Otto Klotz 
united to become Mystic Tie, and in 2004 Cambridge joined 

Entries in minutes of the lodge record the wide range of 
his interests and attest to the Pillar of Strength he continued 
to be, as Past Master and Past District Deputy Grand Master. 
He was one who believed and demonstrated that past rank 
should be earned through continued service. 

These few excerpts give evidence of the man's passionate 
dedication and ardent enthusiasm, using his pedagogical skill 
to provide learning opportunities at many meetings of his 

January 10, 1966 R.W.Bro. McVittie . . . explained the import 

of the word hele' used in the First Degree; 

March 1 4 1 966 R.W.Bro. McVittie ... talk on the origin of the 


1966 R.W.Bro. McVittie enlightened us further on Masonic 

subjects-Cornerstones which outlasted all others in the 

building, cornucopia symbols on Stewards wands, description 

of their duties of attending to table. 

We have in the archives of the lodge a few sets of his 
notes typewritten on cards that he used for these short 
informative talks. 

One senses that he was meticulous and strict. The 
ingrained traits of a schoolmaster were probably transferred 
from the classroom to the lodge room. A fastidious ritualist, 
his standards were of the highest order, and he had little 
patience with careless or unprepared Work. He did not 
hesitate to correct and admonish on the floor of the lodge, and 
perhaps his frank, direct approach was not always appreciated 
by the brother on the receiving end of a caustic remark or 
sharp rebuke. 

May 26, 1975. Motion - R.W.Bro. McVittie: That all 
officers of New Hope Lodge be asked to know the duties of 
the office one year ahead, with the memory portions of the 
work involved; That portions of the work be assigned to each 
officer so that when the S.W. is elected, he will know all the 

What, we wonder, would he say to those of us in office 



Contemporaries remember him stating, that for him, the 
Craft Lodge provided all the light in Masonry that was 
necessary, and Bro. McVittie did not proceed to membership 
in other appendant or concordant bodies of either the York or 
Scottish Rites. (Reading through the record, this may have 
been for practical rather than philosophical reasons: he 
probably could not have found the time! He was 
affectionately known as Meeting Bill.) He was an active 
member of six Craft Lodges: New Hope 279, Preston 297, 
Concord 722, Cambridge 728, Heritage 730, and Otto Klotz 
73 1 . He was the Grand Representative of the Grand Lodge of 
Greece near the Grand Lodge of Canada in the Province of 

It seems appropriate to conclude this brief historical 
review by citing another significant accomplishment of this 
most remarkable man. In a paper entitled The Lodge 
Historian delivered to The Heritage Lodge and published in 
1981, R.W.Bro. Charles F. Grimwood paid this tribute: 

The recognition of this new lodge officer was largely due 
to the untiring efforts of R.W.Bro. William S. McVittie. He 
introduced the concept some five years before it became 
official and nurtured its progress at every opportunity until it 
was included in the reorganized Constitution and finally 
adopted on January 1, 1980. 

There again we have those two little words that say so 
much about the character of this man: untiring efforts. 

At Investiture we learn that the Jewel of the Office of 
Historian is the Scroll surmounted by the Torch. The 
symbolism of the Scroll is obvious - the Historian records the 
events of the lodge - but why the Torch? If you look closely, 
it resembles the Olympic Torch. To McVittie, the young 
athlete and veteran coach of lacrosse, basketball, and rugby 
teams at Gait Collegiate Institute, the Torch symbolized 
continuity. Just as the flame is carried by the runner in the 
Olympic Games, the Historian carries the record from the past 
to the future - in the words of the ritual, that the brethren of 
the future may know and appreciate the past. 

Brethren, Thomas Carlyle (1795-1881) wrote, History is 
the essence of innumerable biographies. Great men are the 
inspired texts of that divine Book of Revelations, whereof a 
chapter is completed from epoch to epoch and by some named 



HISTORY. Looking back 25 years after he passed to the Great 
Silence, one must conclude that Freemasonry in this Grand 
Jurisdiction was richly blessed with the fervency and zeal of 
a brother who lived and breathed his belief that Freemasonry 
exists to use men, not to be used by men. 6 

Lives of great men all remind us 

We can make our lives sublime, 
And departing, leave behind us 

Footprints in the sands of time. 
Henry Wadsworth Longfellow (1807-1882) A Psalm of Life 


1 Harry Leroy Haywood ( 1 886- 1 956) - Mackey 's Revised Encyclopaedia 
of Freemasonry, 1946. Vol 3, Reader's and Student's Guide p. 1444. 

2 Proceedings of Grand Lodge, 1980, p.48. 

3 Quantrell, Jim. Cambridge Mosaic - An Inquiry into Who's Who in the 
History of Cambridge. City of Cambridge, 1998. p. 141. 

4 New Hope. Lodge No. 279 and Otto Klotz Lodge No. 73 1 amalgamated 
to become Mystic Tie Lodge No. 279, October 20, 2003. 

5 G. E. Wake. 100 Years 1872-1972 New Hope Lodge, pp.30-31. 

6 G.E.R. Essex Master- The Teachings of Freemasonry. London: Cecil 
Palmer, 1928. 



We have been notified of the following members 
who have passed to the Grand Lodge Above 



North Entrance Lodge No. 463 

Passed to the Grand Lodge Above July 5 , 2005 


Don Mills 

Doric Lodge No. 316 

Passed to the Grand Lodge Above September 20, 2004 



University Lodge No. 496 

Passed to the Grand Lodge Above September 13, 2005 



The Beaches Lodge No. 473 

Passed to the Grand Lodge Above February 8, 2005 



Birch Cliff Lodge No. 612 

Passed to the Grand Lodge Above November 19, 2004 

We give thanks for the privilege of knowing them 
and sharing in their lives 



We have been notified of the following members 
who have passed to the Grand Lodge Above 


North York 

Acacia Lodge No. 430 

Passed to the Grand Lodge Above October 20, 2004 


Port Hope 

Ontario Lodge No. 26 

Passed to the Grand Lodge Above November 11, 2004 



Patricia Lodge No. 587 

Passed to the Grand Lodge Above June 30. 2004 



Kilwinning Lodge No. 565 

Passed to the Grand Lodge Above November 21, 2004 



Occident Lodge No. 347 

Passed to the Grand Lodge Above April 19, 2004 

We give thanks for the privilege of knowing them 
and sharing in their lives 



We have been notified of the following members 
who have passed to the Grand Lodge Above 



Markham Union Lodge No. 87 

Passed to the Grand Lodge Above July 6, 2004 



Moira Lodge No. 11 

Passed to the Grand Lodge Above February 22, 2005 


Corresponding Member - Manchester, England 

Marsland Lodge No. 4702 G.R.E. 

Passed to the Grand Lodge Above August 26, 2005 



Palace Lodge No. 604 

Passed to the Grand Lodge Above August, 2005 



St. George Lodge No. 243 

Passed to the Grand Lodge Above April 30, 2004 

We give thanks for the privilege of knowing them 
and sharing in their lives 



We have been notified of the following members 
who have passed to the Grand Lodge Above 



Waterdown Lodge No. 357 

Passed to the Grand Lodge Above April 8, 2005 



Todmorden Lodge No. 647 

Passed to the Grand Lodge Above July 4, 2004 



Ionic Lodge No. 25 

Passed to the Grand Lodge Above September 1 7, 2005 



Metropolitan Lodge No. 542 

Passed to the Grand Lodge Above October 5, 2004 



St. George Lodge No. 367 

Passed to the Grand Lodge Above June 5, 2005 

We give thanks for the privilege of knowing them 
and sharing in their lives 




1978 Jacob Pos 

1979 K. Flynn* 

1980 Donald G. S. Grinton 

1981 Ronald E. Groshaw 

1982 George E. Zwicker t 

1983 Balfour Le Gresley 

1984 David C. Bradley 

1985 C. Edwin Drew 

1986 Robert S. Throop 

1987 Albert A. Barker 

1988 Edsel C. Steen t 

1989 Edmund V. Ralph 

1990 Donald B. Kaufman 

1991 Wilfred T. Greenhough f 

1992 Frank G. Dunn 

1993 Stephen H. Maizels 

1994 David G. Fletcher 

1995 Kenneth L. Whiting 

1996 Larry J. Hostine 

1997 George A. Napper 

1998 Gordon L. Finbow 

1999 P. Raymond Borland 

2000 Donald L. Cosens 

2001 William C. Thompson 

2002 Donald A. Campbell 

2003 Carl M. Miller 

2004 John H. Hough 

'Permitted f Deceased 




Chips Editor Brian E. Bond, Campbellcroft 

Marketing Edmund V. Ralph, Don Mills 

Editorial Board John F. Sutherland, Woodstock 

Educational and Program Planning . . Donald B. Kaufman, Kitchener 

W. J. Dunlop Award Robert S. Throop, Oshawa 

Finance Raymond Bush, Burlington 

Black Creek Masonic Heritage . . . Arnold McCausland, Mississauga 
Masonic Heritage Corporation Robert S. Throop, Oshawa 


Western Ontario Districts 
Roger J. Gindon, 519-434-9030 - London 

Central Ontario Districts 

Glenn H. Gilpin, 705-466-2185 - Creemore 

Prince Edward / Frontenac / St. Lawrence 

Kenneth E. Campbell, 613-476-7382 - Milford 

Ontario / Peterborough / Victoria 
Donald E. Schatz, 705-466-2185 - Bridgenorth 

Toronto Districts 

John P. McLaughlin, 416-282-3083 - Toronto 

Niagara / Hamilton Districts 

E. Warren Lay, 905-563-7609 - Beamsville 

Ottawa / Eastern Districts 

Douglas Franklin, 613-725-1555 - Ottawa 

Northern Ontario Districts 

Alex Gray, 705-522-3398 - Sudbury 




Worshipful Master Ebrahim Washington 416-281-3464 

Scarborough, Ontario 

Immediate Past Master John H. Hough 905-875-4433 

Milton, Ontario 

Senior Warden Victor V. Cormack 705-789-4187 

Huntsville, Ontario 

Junior Warden Peter F- Irwin 905-885-2018 

Port Hope, Ontario 

Chaplain Joseph A- Das 416-291-6444 

Toronto, Ontario 

Treasurer Thomas W- Hogeboom 613-354-3593 

Napanee, Ontario 

Secretary Samuel Forsythe 905-831-2076 

Pickering, Ontario 

Assistant Secretary Stanley A. Poon 416-491-0106 

North York, Ontario 

Senior Deacon Raymond S. J. Daniels 519-578-3815 

Kitchener, Ontario 

Junior Deacon Brian E. Bond 905-797-3266 

Campbellcroft, Ontario 

Director of Ceremonies Carl M. Miller 905-728-8638 

Oshawa, Ontario 

Inner Guard Michael Ikonomidis 905-668-9930 

Whitby, Ontario 

Senior Steward Kenneth D. Fralick 905-666-3954 

Whitby, Ontario 

Junior Steward J- David Bell 705-523-1760 

Sudbury, Ontario 

Organist Emeritus Donald E. Schatz 705-292-7414 

Bridgenorth, Ontario 

Organist Murray S- Black 416-481-3186 

Toronto, Ontario 

Historian Brian W- King 905-257-0449 

Oakville, Ontario 

Tyler Louie J. Lombardi 905-637-3003 

Claremont, Ontario 
Auditor Donald R. Thornton Kingston, Ontario 
Auditor . . . William J. Finlay Kingston, Ontario